Catena In Epistulam Ad Philemonem (E Cod. Paris. Coislin. 204)

Of the Exegetical Selections on the Epistle to Philemon by Paul the Apostle, Volume 1. Philemon was a certain man among the faithful and noble men, and this is evident from the fact that his entire household consisted of believers, and believers so steadfast that it was called a church. He is also attested to have great obedience, and that the hearts of the saints found rest in him. It seems to me that his house was a lodging for saints, in every respect. This man had a slave named Onesimus, who stole something from his master and ran away. He came to Paul in Rome, found him in prison, and having benefited from his teaching, received baptism there. The Apostle makes this clear when he says, “whom I begot in my chains.” Paul therefore writes, commending him to his master as one now reborn. But since some say it is superfluous for this Epistle to be included, if indeed he deemed it worthy for such a small matter, let them learn that those who make such accusations are worthy of countless charges. For not only should such short letters, written on such necessary matters, have been recorded, but would that it were possible to obtain the entire life and conduct of the Apostles as well; for everything that came from them is full of great benefit.

that the Epistle was sent concerning necessary matters, it is useful for you to learn: first and foremost, that one must be diligent in all things; for if Paul shows such great concern for a thief and a runaway, and neither refuses nor is ashamed, much more ought we not to be negligent concerning such important matters. Second, that the slave class ought not to be despaired of, even if it has fallen into the utmost wickedness. Third, that it is not proper to separate slaves from their masters. For if Paul,

her trusting Philemon so much, he did not wish to keep Onesimus, who was so useful and serviceable to him for ministry, contrary to his master's will; much more ought we not to do this. Moreover, he teaches us not to be ashamed of servants if they are virtuous. Let us therefore, I exhort, attend to the Epistle written by the Apostle; for having already gained so much, we shall gain more from the texture.

CHAPTERS OF THE EPISTLE TO PHILEMON. 1. Praise of Philemon and thanksgiving on his behalf. 2. Recommendation of Onesimus, a runaway slave, and an entreaty on his behalf, who was saved through faith.

EXEGESIS ON THE EPISTLE TO PHILEMON. Paul, a prisoner of Jesus Christ. This is on behalf of a servant to his master. Immediately, therefore, from the preface, he humbled his pride, extinguished his anger, calling himself a prisoner, he stung and constrained him, making the present matters seem to be nothing. For if a chain does not disgrace because of Christ, much more is slavery not dishonorable. (Severianus.) Another says: In many epistles he places a strange word that is preparatory for the argument to be introduced, and now, since he was about to make a request on behalf of Onesimus by his own worth—and his worth is that he is bound—he shows the credibility of his entreaty, as if he were saying, “For your sake I wear this chain.” And Timothy the brother. (Chrysostom.) He also includes another with himself, so that he might more readily yield to that one and grant the favor. To Philemon, our beloved and fellow worker. If he is beloved, the confidence is not of audacity but of great friendship; if he is a fellow worker, he ought not only to be deemed worthy of such requests but also to be grateful. (Theodorus.) A fellow worker, moreover, in having been zealous for the care of the saints, contributing not a little to those entrusted with preaching the Gospel. And to Apphia, the beloved. It seems to me that she is his wife. Observe Paul’s humility: he deems worthy not only the husband but also the wife.

Theodore. And just as he called that one beloved, so also this one, since he considered that women do not differ from men in piety; and he considered that this title was fitting for those in whom the shamefulness of passion did not intervene. And to Archippus, our fellow soldier. Perhaps some other friend, not wishing to raise such matters by command, nor being indignant if he did not immediately obey when commanded, but he deems it right that they also do what an unknown man would do, so that they might assist in the entreaty. If you are a fellow soldier, you ought to share in these things as well. This is Archippus, about whom, writing to the Colossians, he said: “Tell Archippus, ‘See to the ministry which he received in the Lord, that you may fulfill it.’” It seems to me that he is one of those enrolled in the clergy. (Theodore.) Another says: He speaks to his son, both of him and of Apphia. And to the church in your house. Chrysostom. He did not neglect the slaves here, for he knows that even the words of slaves can upset the master, especially when the request is on behalf of a slave. Therefore, he does not allow them to fall into envy, having honored them with the title along with the masters, nor does he allow the master to be indignant, not mentioning them by name. See then how wisely he found a way both to honor them with mention and not to strike that one; for the name “church” does not allow the masters to be indignant, since they are counted together with the servants. Grace to you and peace. He brought him to a recollection of his own sins. Consider, he says, how much God has forgiven you, how you were saved by grace; imitate the master.

Chapter 1

Praise of Philemon and thanksgiving on his behalf. I give thanks to my God, always making mention of you in my prayers, hearing of your love.

and the faith which you have toward the Lord Jesus, and toward all the saints; so that the communion of your faith may become active, in the knowledge of every good thing that is in us toward Christ Jesus. He does not immediately from the outset ask for grace, but first, having admired and praised the man for his achievements and having shown no small proof of his own love—the fact that he always remembers him in his prayers—and having said that many take rest, and that he listens and yields to all, then he places his own request last. He did not say "your faith," but "the communion of your faith," joining him to himself, showing them to be one body, and by this especially shaming him. For I had joy and much consolation in your love, because the bowels of the saints are refreshed through you, brother. Nothing shames a person so much as bringing forward the benefactions of others, especially when that person was more worthy of respect than those others; this, then, he wishes to say: you have given me boldness from the things that have happened to others, and consolation, that is, we not only take pleasure, but also are comforted; for those are our members. And he says it more emphatically, "that the bowels of the saints," as if speaking of a beloved and longed-for child to its parents; thus love shows him to be greatly loved by them. Therefore, having much boldness in Christ. See how he secures himself, lest any of the things said from intense love strike the hearer; hence he abundantly places a great preliminary correction.

As if he were saying, you have given us freedom of speech. And not only this, but also the phrase "in Christ," not as one who is more distinguished in the world, but because of the faith in Christ. And then he set down the commanding you, and not only this, but also the fitting thing, that is, a reasonable matter. For these reasons, therefore, I know that even when commanding I speak with great authority, except that concerning the matter I make great earnestness.

I beseech you, being such a one as Paul, an old man. Oh! How many things to cause shame from the quality of the person— that it is Paul; from his age, that he is an old man; from his being more just than all, that he is also a prisoner of Jesus Christ. Having so greatly softened their soul beforehand, he still delays the name; for you know the anger of masters against runaway slaves, and especially when they have done this with theft. Therefore, having prepared their soul for all obedience, then he brings forward the entreaty, and says,

Chapter 2

Recommendation of Onesimus, a runaway slave, and a plea on behalf of him who was saved through faith. I entreat you concerning my child, whom I begot in my chains. Again the chains are moving, and then the name: for he not only quenched the anger, but also caused delight; for I would not, he says, call him child unless he were exceedingly useful. The chain begot him, he says, so that he is worthy of great honor for this reason, that he was born in these very contests, in the trials for Christ. Onesimus, who was once useless to you. He confesses his fault, and by this quenches his anger: I know, he says, that he was useless, but now he will be useful to you. Now he is useful both to you and to me. Theodore: If he is useful to Paul, who demands such precision, much more so to the master. Lest he seem to appropriate another's slave, for this reason he says "to you," then "to me": to you in service, to me in the improvement of his character. "Whom I sent to you," and by this he quenched the anger, by surrendering him; for masters are especially angry when they are entreated on behalf of absent persons.

You, then, take him—that is, my own vitals—to yourself. And again he does not set down the name bare, but with a word of entreaty, which is warmer than "child"; that is, "Take my own vitals to yourself." So that he might say, he is not worthy of pardon; why? He has become Paul's child. Whom I wished to keep for your sake, that he might serve me in the chains of the gospel. See how much he prepared beforehand, then brought him to the honor of master, and makes that one liable for so much, and honors this one in this way. You have found, he says, how to repay the service to me through him. Without your consent I wished to do nothing. This especially mollifies the one being honored, when even a useful matter is done with that one's consent, and he did not say, so that it might not be under compulsion, but as if under compulsion. For I knew, he says, that even without learning, but knowing suddenly, you would not have been indignant, but nevertheless from greater abundance. So that your good might not be as under compulsion, but voluntary. Perhaps indeed he was separated for a time, so that you might keep him forever, no longer as a slave.

Well does he say "perhaps," so that the master might yield. For since the flight arose from self-will and a perverse mind, he says "perhaps," and he did not say "for this reason he fled," but "for this reason he was separated," using a more euphemistic term, "for a time," and he contracts the time, and confesses the fault, and turns it into an arrangement: "so that," he says, "you might have him forever," not only in the present time, but also in the future, so that you might have him always, and no longer as a slave, but more valuable than a slave: "you have" in the sense of "you enjoy." No longer as a slave, but beyond a slave, a beloved brother, especially to me. You lost a slave for a short time, and you found a brother for eternity; a brother not only yours, but also mine; and if he is my brother, you will not be ashamed either. Through the word "child," then, he indicates affection.

He showed, through the brother, great goodwill and equality of status. "Addos" he says: instead of "in order to bring him back," no longer displaying only a slavish goodwill toward you, but even greater than that of a slave, because of the change in his character. Therefore, if you have me as a partner, accept him as you would me. Nothing knows how to accomplish a matter so well as not asking for everything at once. For see after how many things he placed this great statement, "as me"; and Paul was not ashamed of this. So he says this: if you think the same as I do, if you run for the same things, if you consider him a friend, accept him as I do. And so that he might not complain about the money that was taken—for it is likely that it was spent—see what he says: he did not say, "if he stole anything," but "if he wronged anyone"; at the same time he acknowledged the fault, and not as a slave's fault, but as a friend's toward a friend, using the term "injustice" rather than "theft" for this. "If he wronged or owes anything, charge this to me." That is, you have the debt toward me; then also with spiritual grace. "I, Paul, wrote with my own hand." And this is very compelling, if indeed, when Paul did not refuse to execute a bond for this man, he will refuse to receive him. So that I may not say, he says, that you also owe yourself to me, not only his debts, he says, but also yourself; and this from love, and according to the principle of affection. Do you see how he cares for both everywhere, both for the one making the request with great security, and for the one not making this a proof of not trusting them greatly?

Yes, brother, take him to yourself.” Abandoning the pleasantry, he again returns to his former earnestness, although these things too are earnest, even if he speaks playfully. “May I have joy of you in the Lord; give rest to my heart in Christ.” That is, you give the grace to the Lord, not to me—the heart.

the things concerning you: “Trusting in your obedience, I wrote to you”; which, even as he began speaking with boldness, he also here employs to seal the letter. Knowing that you will do more than I say. He both exhorted and shamed him; for he would have been ashamed, if nothing else, having such a reputation with him that he does even more than is asked, not to do so much. And also, prepare lodging for me; for I hope that through your prayers I will be granted to you. And this too is for Onesimus’ sake, so that, not growing careless, but knowing that when I return I will hear everything about him, they may remove all ill will and rather grant favor; for great was the grace and honor of Paul when present among them, given his age and his chains; and again, a proof of their love is that they pray and grant so much to him; for even if I am now in danger, nevertheless you will see me if you pray. Epaphras greets you, my fellow prisoner in Christ Jesus. He was sent from the Colossians, so from this it is clear that Philemon was in Colossae; he calls him a fellow prisoner, showing that he too is in great distress; and “in Christ Jesus” means through Christ. Mark, Aristarchus, Demas, Luke, my fellow workers. Why does he place Luke last, and yet he says, “Luke is with me,” and Demas, he says, was one of those who abandoned him and loved the present world; for these things too must not be left unexamined. He places Epaphras first as known to them and from there, and Mark as also admirable; but what about Demas?

Perhaps after these things he became more negligent, when he saw the many dangers. Luke, however, though last, became first. And from these things he addresses them, shaming them more into the request.

The grace of our Lord Jesus Christ be with your spirit. Amen. He concluded the Epistle with a prayer; and prayer is a great good and a means of salvation, and a safeguard for our souls, but it is great when we do things worthy of it and do not render ourselves unworthy. Trinity * Unity * have mercy. Volume one of the exegetical selections on the Epistle to Philemon. The interpretation of the Epistle by the blessed John Chrysostom, Severianus, and Theodore of Mopsuestia. Volume one of the exegetical selections on the Epistle of the Apostle Paul to Philemon. Philemon was a man among the faithful and noble men, and this is clear from the fact that his entire household was of the faithful, and so faithful that it was called a church. He also bears witness to his great obedience, and that the bowels of the saints found rest in him. It seems to me that his house was a lodging for saints, in every respect. He had a certain slave, Onesimus, who stole something from his master and ran away, who came to Paul in Rome, and finding him in prison, and having enjoyed his teaching, received baptism there. And the Apostle makes this clear, saying, "whom I begot in my chains." Paul therefore writes, commending him to his master as one now reborn. But since some say it is superfluous for this Epistle to be included, if indeed he deemed it worthy for a small matter, let them learn that those who make such accusations are worthy of countless charges.

For not only were such short letters, and concerning such necessary matters, needed to be written, but would that it were possible to have at hand the whole of the Apostles' other conduct as well; so full of great benefit is everything that came from them. And that the Epistle was sent concerning necessary matters, it is useful for you to learn: first and foremost, that one should be diligent in all things; for if Paul shows such concern for a thief and a runaway, and neither declines nor is ashamed, much more is it not fitting for us to be negligent concerning such matters; second, that the race of slaves ought not to be despaired of, even if they fall into the worst wickedness; third, that it is not proper to separate slaves from their masters. For if Paul, the

Thus, trusting Philemon, he was unwilling to detain Onesimus, who was so useful and serviceable to him for ministry, against the master's will; much more ought we not to do this. Moreover, he teaches us not to be ashamed of servants if they are virtuous. Let us therefore, I exhort, attend to the Epistle written by the Apostle; for having already gained so much, we shall gain more from the text. CHAPTERS OF THE EPISTLE TO PHILEMON. 1. Praise of Philemon and thanksgiving for him. 2. Recommendation of Onesimus, a runaway slave, and entreaty on his behalf, saved through faith. EXPOSITION OF THE EPISTLE TO PHILEMON. Paul, a prisoner of Jesus Christ. These words concern a slave to his master; immediately, therefore, from the preface, he humbled his pride, quenched his anger, calling himself a prisoner, he pierced and moved him, making present circumstances seem as nothing; for if a chain does not disgrace because of Christ, much less is slavery reproachful. (Severianus.) Another says: In many epistles he places a striking expression preparatory to the argument to be introduced, and now, since he was about to make a request on behalf of Onesimus by his own authority—and his authority is that he is in chains—he shows the credibility of his entreaty, as if to say, "For your sake I wear this chain." And Timothy, the brother. (Chrysostom.) He also includes another with himself, so that the other might more readily yield and grant the favor. To Philemon, our beloved and fellow worker.

If he is beloved, confidence is not a matter of boldness but of great friendship; if he is a fellow worker, he ought not only to be deemed worthy of such things but also to be grateful. Theosorus. And a fellow worker in having been zealous for the care of the saints, contributing not a little to those entrusted with preaching the Gospel. And to Apphia the beloved. It seems to me that she is his wife; see Paul's humility: he does not deem only the husband worthy, but also the wife.

Theodore. And just as he called that one beloved, so also he calls this one, evidently considering that women do not differ from men in piety; and he considered that this title was fitting for those in whom no shameful passion intervened. And to Archippus, our fellow soldier. Perhaps he wishes to refer to some other friend, not as if by command, nor being annoyed if he does not immediately obey when ordered, but he deems it right that they do what even an unknown man would do, so as to join in the request. If you are a fellow soldier, you ought to share in these things. This is Archippus, about whom, writing to the Colossians, he said: "Tell Archippus to fulfill the ministry which he received in the Lord." It seems to me that he himself is one of those enrolled in the clergy. (Theodore.) Another says: He speaks to his son, both of him and of Apphia. And to the church in your house. Chrysostom. He did not overlook the slaves here, for he knows that even the words of slaves can upset the master, especially when the request is on behalf of a slave. Therefore, he does not allow them to fall into envy, having honored them with the title along with the masters, nor does he permit the master to be annoyed, since he does not mention them by name. See then how wisely he found a way both to honor them with mention and not to strike him; for the name "church" does not allow the masters to be annoyed, even if they are counted together with the servants. Grace to you and peace. He brought him to a recollection of his own sins. Consider, he says, how much God has forgiven you, how you were saved by grace; imitate the master. CHAPTER 1.

Praise of Philemon and thanksgiving on his behalf. I give thanks to my God, always making mention of you in my prayers, hearing of your love.

and the faith which you have toward the Lord Jesus, and toward all the saints; so that the communion of your faith may become active, in the knowledge of every good thing that is in us toward Christ Jesus. He does not immediately from the outset ask for grace, but first having admired and praised the man for his achievements and having shown as no small proof of his own love the fact that he always remembers him in his prayers, and having said that many find rest, and that he listens and yields to all, then he places himself last. He did not say "your faith," but "the communion of your faith," joining him to himself, showing one body, and by this especially shaming him. For I had joy and much consolation in your love, because the hearts of the saints are set at rest through you, brother. Nothing shames a person so much as bringing forward the benefactions of others, especially when that person was more reverend than those others; this then he wishes to say: you gave me confidence from what has been done for others, and consolation, that is, we not only take pleasure, but also are comforted; for those are our members. And he says this more emphatically, "that the hearts of the saints," as if speaking of a beloved and cherished child to its parents; thus love shows him to be greatly loved by them. Therefore having much confidence in Christ. See how he secures himself, lest any of the things said from intense love strike the hearer; hence he abundantly places a great preliminary correction.

As if he were saying, you have given us freedom of speech. And not only this, but also the phrase "in Christ," not as one who is more distinguished in the world, but because of the faith you have in Christ. And then he added the command to you, and not only this, but also the fitting thing, that is, a reasonable matter. For these reasons, then, I know that even when I give orders, I do so with great authority. Nevertheless, since I am making great effort concerning the matter.

I beseech you, being such a one as Paul, an old man. Oh! How many things to cause shame from the quality of the person, that it is Paul; from his age, that he is an old man; from the most just of all, that he is also a prisoner of Jesus Christ. Having so greatly prepared their soul beforehand, he still delays the name; for you know the anger of masters against runaway slaves, and especially when they have done this with theft. Therefore, having prepared their soul for all obedience, then he brings forward the entreaty, and says, Chapter 2.

Recommendation of Onesimus, a runaway slave, and a plea on behalf of him who was saved through faith. I beseech you concerning my child, whom I begot in my chains. Again the chains are shame-inducing, and then the name; for not only did it quench the anger, but it also caused delight; for I would not, he says, call him child unless he were exceedingly useful. The chain begot him, he says, so that he is worthy of great honor for this reason, that he was born in these very contests, in the trials for Christ. Onesimus, who was once useless to you. He confesses his fault, and by this quenches his anger: I know, he says, that he was useless, but now he will be useful to you. Now he is useful both to you and to me. Theodore: If he is useful to Paul, who demands such precision, much more so to the master. Lest he seem to appropriate another's slave, therefore he says "to you," then "to me": to you in service, to me in the improvement of character. "Whom I sent to you," and by this he quenched the anger, by handing him over; for masters are especially angry when they are entreated on behalf of absent persons.

But you, take him to yourself—that is, my own vitals. And again he does not set down the name bare, but with a word of entreaty, which is warmer than "child"; that is, "Take my own vitals to yourself." So that he says, he is not worthy of pardon; why? He has become a child of Paul. Whom I wished to keep for your sake, that he might serve me in the chains of the gospel. See how much he prepared beforehand, then brought him to the honor of the master, and how much he makes that one indebted, and how he honors this one: you have found, he says, how to repay the service to me through him. Without your consent I wished to do nothing. This especially mollifies the one being honored, when even a useful matter is done with that one's consent, and he did not say, so that it might not be under compulsion, but as if under compulsion. For I knew, he says, that even without learning, but knowing suddenly, you would not have been indignant, but nevertheless from greater abundance. So that your good might not be as under compulsion, but as voluntary. For perhaps he was separated for a time, so that you might keep him forever, no longer as a slave.

Well does he say "perhaps," so that the master may yield. For since the flight arose from self-will and a perverse mind, he says "perhaps," and he did not say "for this reason he fled," but "for this reason he was separated," using a more euphemistic term, "for a time," and he contracts the time, and confesses the fault, and turns it into an arrangement: "so that," he says, "you may have him forever," not only in the present time, but also in the future, so that you may have him always, and no longer as a slave, but more precious than a slave; "you have" in the sense of "you enjoy." No longer as a slave, but beyond a slave, a beloved brother, especially to me. You lost a slave for a short time, and you found a brother for eternity; a brother not only yours, but also mine; if he is my brother, you will not be ashamed either. Through the word "child," then, he indicates affection.

He showed, through the brother, great goodwill and equality of status. Addos says: instead of "that he might bring him," no longer displaying only a slavish goodwill toward you, but one greater than that of a slave, because of the change in his character. Therefore, if you have me as a partner, accept him as you would me. Nothing accomplishes a matter so well as not asking for everything at once. For see after how many things he placed this great statement, "as me"; and Paul was not ashamed of this. So he says this: if you think the same as I do, if you run toward the same things, if you consider him a friend, accept him as I do. And so that he might not reproach him concerning the money that was taken—for it is likely that it was spent—see what he says: he did not say, "if he stole anything," but "if he did any wrong"; at the same time he acknowledged the fault, and not as a slave's fault, but as a friend's toward a friend, using the term "injustice" rather than "theft" for this. "If he did any wrong or owes anything, charge this to me." That is, you have the debt toward me; then also with spiritual grace. "I, Paul, wrote with my own hand." And this is very respectful, if indeed, when Paul did not refuse to execute a bond for this man, he will refuse to accept him. So that I may not say, he says, that you also owe yourself to me, not only his debts, he says, but also yourself; and this from love, and according to the principle of affection. Do you see how he cares for both everywhere, both deeming him worthy of great security, and ensuring that this does not become evidence that he does not have great confidence in them?

Yes, brother, take him to yourself.” Abandoning the pleasantry, he again adheres to his former earnest concerns, although these matters too are earnest, even if he indulges in pleasantry. “May I have the benefit of you in the Lord; give rest to my inward parts in Christ.” That is, you give the grace to the Lord, not to me, the inward parts.

your affairs: “Trusting in your obedience, I wrote to you.” This very thing, which he said at the beginning with confidence, he now says here to seal the Epistle. Knowing that you will do more than I say. He also exhorted, for he would have been ashamed, if nothing else, having such a reputation with him, that he does more than he says, not to do so much. He also said, “Prepare a lodging for me; for I hope that through your prayers I shall be granted to you.” And this is for the sake of Onesimus, that they may not be negligent, but knowing that when he returns he will certainly hear about his affairs, they may remove all ill-will and rather grant favor; for great was the grace and honor of Paul when he was present, at such an age, after bonds; and again, the evidence of their love is that they pray and give so much to him; for even if I am now in danger, nevertheless you will see me if you pray. “Epaphras, my fellow prisoner in Christ Jesus, greets you.” This man had been sent from the Colossians, so that from this it is clear that Philemon was in Colossae; he calls him a fellow prisoner, showing that he too was in great distress; and “in Christ Jesus” means “through Christ.” “Mark, Aristarchus, Demas, Luke, my fellow workers.” Why does he place Luke last? And yet he says, “Luke is with me,” and he says Demas was one of those who abandoned him and loved the present age; for these things too must not be left unexamined. He puts Epaphras first as being known to them and from there, and Mark as also admirable; but what about Demas?

Perhaps after this he became more negligent, when he saw the many dangers. Luke, however, last, became first. And from these he addresses them, shaming them more into the request.

The grace of our Lord Jesus Christ be with your spirit. Amen. He concluded the Epistle with a prayer; and prayer is a great and saving good, a safeguard of our souls, but it is great only when we do things worthy of it and do not render ourselves unworthy. Trinity * Unity * have mercy. Of the exegetical selections on the Epistle to Philemon, volume 1. The interpretation of the Epistle by the blessed John Chrysostom, Severianus, Theodore of Mopsuestia.