He commends the faith and charity of Philemon; and sends back to him his fugitive servant, whom he had converted in prison.
Hearing of Philémons vertue, vvho vvas a Colossian, he vvriteth a familiar letter from Rome (being prisoner there) about his fugitiue seruant Onesimus: not doubting but that he might commaund him, yet rather requesting that he vvil forgiue him, yea and receiue him as he vvould Paul him self, vvho also hopeth to come vnto him.
1Paul, a prisoner of Christ Jesus, and Timothy, a brother: to Philemon, our beloved and fellow labourer,Paolo prigioniero di Gesù Cristo, e il fratello Timoteo, a Filemone diletto, e nostro cooperatore,PAVL the prisoner of Christ IESVS, and brother Timothee: to Philémon the beloued and our coadiutor,Paulus vinctus Christi Jesu, et Timotheus frater, Philemoni dilecto, et adjutori nostro, 2And to Appia, our dearest sister, and to Archippus, our fellow soldier, and to the church which is in thy house.E ad Appia sorella carissima, e ad Archippo nostro consoldato, e alla Chiesa, che è nella tua casa.& to Appia our deerest sister, & to Archippus our felovv-souldiar and to the church vvhich is in thy house.et Appiæ sorori carissimæ, et Archippo commilitoni nostro, et ecclesiæ, quæ in domo tua est. 3Grace to you and peace, from God our Father and from the Lord Jesus Christ.Grazia a voi, e pace da Dio Padre nostro, e dal Signore Gesù Cristo.Grace to you and peace from God our father, and our Lord IESVS Christ.Gratia vobis, et pax a Deo Patre nostro, et Domino Jesu Christo. 4I give thanks to my God, always making a remembrance of thee in my prayers.Rendo grazie al mio Dio, facendo sempre commemorazione di te nelle mie orazioni,I giue thankes to my God, alvvaies making a memorie of thee in my praiers,Gratias ago Deo meo, semper memoriam tui faciens in orationibus meis, 5Hearing of thy charity and faith, which thou hast in the Lord Jesus and towards all the saints:Sentendo (qual sia) la tua carità, e la fede, che tu hai nel Signor Gesù, e Terso di tutti i santi:hearing thy charitie and faith vvhich thou hast in our Lord IESVS, and tovvard al the sainctes:audiens caritatem tuam, et fidem, quam habes in Domino Jesu, et in omnes sanctos: 6That the communication of thy faith may be made evident in the acknowledgment of every good work that is in you in Christ Jesus.Di modo che evidente si è il partecipare che tu fai alla fede dal conoscersi tutte le buone opere, che sono in voi per Gesù Cristo.that the communication of thy faith may be made euident in the agnition of al good that is in you in Christ IESVS.ut communicatio fidei tuæ evidens fiat in agnitione omnis operis boni, quod est in vobis in Christo Jesu. 7For I have had great joy and consolation in thy charity, because the bowels of the saints have been refreshed by thee, brother.Imperocché grande allegrezza ho avuto, e consolazione della tua carità; perché le viscere de' santi sono state da te rifocillate, o fratello,For I haue had great ioy and consolation in thy charitie, because the bovvels of the sainctes haue rested by thee brother.Gaudium enim magnum habui, et consolationem in caritate tua: quia viscera sanctorum requieverunt per te, frater.
8Wherefore, though I have much confidence in Christ Jesus to command thee that which is to the purpose:Per la qual cosa avendo io molta fidanza in Gesù Cristo per comandarti quel che conviene:For the vvhich thing hauing great cōfidence in Christ IESVS to commaund thee that vvhich pertaineth to the purpose:Propter quod multam fiduciam habens in Christo Jesu imperandi tibi quod ad rem pertinet: 9For charity sake I rather beseech, whereas thou art such a one, as Paul, an old man and now a prisoner also of Jesus Christ.Ti prego piuttosto per la carità, tale essendo tu, quale io Paolo vecchio, ora poi anche prigioniero di Gesù Cristo:for charitie rather I beseeche, vvhereas thou art such an one, as Paul being old and novv prisoner also of IESVS Christ.propter caritatem magis obsecro, cum sis talis, ut Paulus senex, nunc autem et vinctus Jesu Christi: 10I beseech thee for my son, whom I have begotten in my bands, Onesimus,Ti scongiuro per lo mio figliuolo, cui ho io generato tralle catene, Onesimo,I beseeche thee for my sonne vvhom I haue begotten in handes, Onesimus,obsecro te pro meo filio, quem genui in vinculis, Onesimo, 11Who hath been heretofore unprofitable to thee but now is profitable both to me and thee:Il quale una volta fu disutile per te, ora poi è utile e per me, e per te,vvho hath been sometime vnprofitable to thee, but novv profitable both to me & thee,qui tibi aliquando inutilis fuit, nunc autem et mihi et tibi utilis, 12Whom I have sent back to thee. And do thou receive him as my own bowels.Il quale io ho rimandato a te. E tu accoglilo, come mie viscere:vvhom I haue sent backe to thee. And do thou receiue him as mine ovvne bovvels.quem remisi tibi. Tu autem illum, ut mea viscera, suscipe: 13Whom I would have retained with me, that in thy stead he might have ministered to me in the bands of the gospel.Il quale io bramava di ritener con me, perchè mi servisse in luogo di te tralle catene del vangelo:vvhom I would haue reteined vvith me, that for thee he might minister to me in the bandes of the Gospel:quem ego volueram mecum detinere, ut pro te mihi ministraret in vinculis Evangelii: 14But without thy counsel I would do nothing: that thy good deed might not be as it were of necessity, but voluntary.Ma nulla ho volato fare senza il tuo parere, affinchè non fosse quasi forzato, ma volontario il beneficio tuo.but vvithout thy counsel I vvould doe nothing: that thy good might be not as it vvere of necessitie, but voluntarie.sine consilio autem tuo nihil volui facere, uti ne velut ex necessitate bonum tuum esset, sed voluntarium.
15For perhaps he therefore departed for a season from thee that thou mightest receive him again for ever:Imperocché forse per questo si è allontanato per brev'ora da te, affinchè tu lo ricuperassi per l'eternità:For perhaps therfore he departed for a season from thee, that thou mightest take him againe for euer.Forsitan enim ideo discessit ad horam a te, ut æternum illum reciperes: 16Not now as a servant, but instead of a servant, a most dear brother, especially to me. But how much more to thee, both in the flesh and in the Lord?Non più come servo, ma in cambio di servo fratello carissimo, massimamente a me: e quanto più a te, e secondo la carne, e secondo il Signore?novv not as a seruant, but for a seruant, a most deere brother, especially to me, but hovv much more to thee both in the flesh and in our Lord?jam non ut servum, sed pro servo carissimum fratrem, maxime mihi: quanto autem magis tibi et in carne, et in Domino ? 17If therefore thou count me a partner, receive him as myself.Se adunque tieni me per tuo intrinseco, accoglilo, come me:If therfore thou take me for thy fellovv: receiue him as my self.Si ergo habes me socium, suscipe illum sicut me: 18And if he hath wronged thee in any thing or is in thy debt, put that to my account.Che se in qualche cosa ti ha fatto danno, od egli è a te debitore; scrivi ciò a conto mio.And if he hath hurt thee any thing or is in thy dette, that impute to me.si autem aliquid nocuit tibi, aut debet, hoc mihi imputa. 19I Paul have written it with my own hand: I will repay it: not to say to thee that thou owest me thy own self also.Io Paolo ho scritto di pugno: io soddisfarò, per non dirti, che tu devi a me anche te stesso:I Paul haue vvritten vvith mine ovvne hand: I vvil repay it: not to say to thee, that thou ovvest me thine ovvne self also.Ego Paulus scripsi mea manu: ego reddam, ut non dicam tibi, quod et teipsum mihi debes: 20Yea, brother. May I enjoy thee in the Lord! Refresh my bowels in the Lord.Sì, o fratello. Ricavi io da te questo frutto nel Signore: ristora le mie viscere nel Signore.Yea brother. God graunt I may enioy thee in our Lord. Refresh my bovvels in our Lord.ita, frater. Ego te fruar in Domino: refice viscera mea in Domino. 21Trusting in thy obedience, I have written to thee: knowing that thou wilt also do more than I say.Affidato alla tua ubbidienza ti ho scritto: sapendo, che farai anche più di quello, ch'io dico.Trusting in thy obedience I haue vvritten to thee, knovving that thou vvilt doe aboue that also vvhich I do say.Confidens in obedientia tua scripsi tibi: sciens quoniam et super id, quod dico, facies.
22But withal prepare me also a lodging. For I hope that through your prayers I shall be given unto you.Insiememente ancora preparami l'ospizio: imperocché spero, che mediante le vostre orazioni sarò donato a voi.And withal prouide me also a lodging. for I hope by your praiers that I shal be giuen to you.Simul autem et para mihi hospitium: nam spero per orationes vestras donari me vobis. 23There salute thee Epaphras, my fellow prisoner in Christ Jesus:Ti saluta Epafra compagno della, mia prigionia per Cristo Gesù,There salute thee Epaphras my fellovv-prisoner in Christ IESVS,Salutat te Epaphras concaptivus meus in Christo Jesu, 24Mark, Aristarchus, Demas and Luke, my fellow labourers.Marco, Aristarco, Demade, e Luca, miei ajuti.Marke, Aristarchus, Demas and Luke my coadiutors.Marcus, Aristarchus, Demas, et Lucas, adjutores mei. 25The grace of our Lord Jesus Christ be with your spirit. Amen.La grazia del Signor nostro Gesù Cristo col vostro spirito. Così sia.The grace of our Lord IESVS Christ be with your spirit. Amen,Gratia Domini nostri Jesu Christi cum spiritu vestro. Amen.
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Witham
Our....fellow-labourer, or coadjutor. He calls him so, because of the charity and zeal with which he promoted the gospel. (Witham)
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Witham
And to the Church, or congregation of the faithful which is in thy house. (Witham)
1:5
Witham
Thy charity and faith....in the Lord Jesus,[Ver. 5. Charitatem tuam et fidem, quam habes in Domino Jesu, et in omnes Sanctos; pros ton kurion Iesoun, kai eis pantas tous agious.] and towards all the saints. In the Greek is towards Jesus Christ, and towards all the saints. By the saints he seems to mean, as elsewhere, all Christians; so that the sense may be, of thy faith towards Christ, and of thy charity towards all the saints or Christians. (Witham)
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Witham
That the communication.[Ver. 6. Ut communicatio, e koinonia. See St. Paul, 1 Corinthians 1:9. etc.] That is, charitable contributions, done with a lively faith, may become evident,[Ver. 6. Evidens; most Greek copies, energes, efficax, but in some, enarges.] and the good works known, which are in you; that is, done among you. This seems the sense of the following verse, where St. Paul expresseth his joy in hearing of Philemon's charity towards the saints. (Witham)
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Witham
Wherefore, though I might have much confidence, etc. Now St. Paul disposeth Philemon to grant his request, I am persuaded I might command thee, and thou wouldst not take it amiss. (Witham)
Calmet
To command thee, etc. As an apostle of Jesus Christ, I have the power even of ordering thee to forgive Onesimus, and to receive him again into favour; likewise as Paul, the aged, respect and regard being always due in a particular manner to old men; or again, as a prisoner of Jesus Christ, suffering here out of love for Jesus Christ and the faithful: I might here make use of all these different reasons to induce thee to pardon a poor fugitive slave, but I will not; I merely as a poor humble supplicant, forgetting all the dignity due to my apostleship, my grey hairs, or my chains, beseech thee to pardon him. Nor can I for a moment doubt of obtaining my request, when I consider the great charity thou hast in Jesus Christ towards all the saints. (Calmet; Haydock)
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Witham
I rather beseech thee, thou being such a one,[Ver. 9. Cum sis talis ut Paulus senex, toioutos on os Paulos presbutes.] as Paul. That is, united to him in spirit, by the same faith and charity; I am therefore confident thou wilt not refuse the request of Paul, now an aged man, and a prisoner, for the sake of Jesus Christ. (Witham)
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Witham
I beseech thee, etc. He at length tells Philemon what his request is, and names the person Onesimus, but in such terms as shew how much St. Paul has this affair at heart, and that he will look upon the favour he asks as done to himself. It is, that thou wilt pardon Onesimus, whom I look upon and love as my son, and a most dear son, whom I have begotten, a prisoner, and in my chains. (Witham)
Calmet
How great is the ingenuity shewn by St. Paul in this epistle, in obtaining for Onesimus the pardon of his master, Philemon. Having in the preceding verse endeavoured by every argument which a real tenderness and compassion could inspire, and making use of every expression that could conciliate the favour of Philemon, to obtain his charitable request, he in this verse for the first time dares mention Onesimus by name; a name which he was sensible must sound harsh in the ears of one who had received an injury from him. See how he endeavours to prevent so unhappy an effect, by adding to the name every epithet that could any way tend to soften all feelings of asperity, and excite compassion and pity. I beseech thee then for my son, whom I have begotten, and that in my chains. (Calmet)
The pardon I crave is not for your slave, but for my son. If in all antiquity there be any thing in the persuasive kind of eloquence truly admirable, it is this short epistle in which there are contained almost as many arguments as words.
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Witham
Who heretofore was unprofitable to thee, in taking and spending what belonged to thee, yet now, after a sincere conversion, is profitable[Ver. 11. Onesimos, utilis, but he useth achrestos and euchrestos. See Cornelius a Lapide.] both to me and thee; to me, by the services he has done me in prison; and the joy I have had by his conversion; and also to thee, because I know thou wouldst have been glad to have rendered me all possible services thyself, and he has done them for thee; he hath supplied thy place. For these reasons I could have wished to have detained him with me: but I have sent him back, thou being his master, nor would I do any thing in regard of thy servant, without thy advice and consent, that if thou thinkest it fitting to send him back again to me, and to give him his freedom, it may be without any constraint upon thee, without any necessity, thy voluntary and charitable act and deed. (Witham)
Calmet
St. Paul here makes an allusion to the word Onesimus, signifying useful in the Greek. He was before unprofitable, he says, to thee, contrary to the import of his name; but now he is truly an Onesimus, or useful, both to you and to me; to you indeed, by his conversion, and the resolution he now makes to serve you faithfully the remainder of his life; to me also, by the services he renders me in my chains. (Calmet)
St. Jerome observes that some hypercritics pretended that this subject was not deserving the solicitude of an apostle, and on that account questioned its author; but this reasoning is unworthy of those who adore a God who did not refuse to die for rebellious and impious slaves. It shews pastors how solicitous they should always be for the salvation of the meanest of their flock; yes, though they may appear obdurate, and dead and buried in the pit of sin.
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Witham
Do thou receive him as my own bowels. That is, as myself. Perhaps by the permission of God's providence (who never permits evil, but for some greater good) he departed from thee for a little while,[Ver. 15. A little while. Literally, ad horam, pros oran.] that thou mightest receive him for ever, being now after his conversion in a way of being made partaker with thee of the same eternal happiness. (Witham)
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Witham
Receive him not now as a servant, but also as a most dear brother, especially to me. Nay I may say, how much more dear even to thee, both in the flesh, having been a Gentile as thou thyself wast, and having been also a servant in thy family. And secondly, he ought now to be dear to thee in our Lord, he who was thy servant, being now united to thee by the same faith, and by an union of charity. See Estius. (Witham)
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Witham
If, therefore, thou count me a partner,[Ver. 17. As a partner, ut socium, koinonon.] as a brother in Christ, as a member of Christ with thee, receive him as myself. (Witham)
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Witham
If he hath wronged thee in any thing, as he confesses, put it to my account, to my debtor, I will repay it, and satisfy thee for it. (Witham)
1:19
I, Paul, have written, and testified this with my own hand. Some think he wrote the whole letter, with his own hand, to make it more acceptable to Philemon.
Witham
Not to say to thee, that thou owest me thy own self, the eternal salvation of thy soul, by thy conversion to the faith of Christ. (Witham)
1:20
Witham
Yea, brother: may I enjoy thee in the Lord, enjoy the fruits of thy friendship and love for me, and rejoice with thee. In this refresh my bowels in the Lord, grant me this satisfaction. I have written freely, and with confidence in thy obedience; that is, ready compliance, in giving him and me more than I ask, to wit, his freedom. After this, he was made a deacon, and, as some say, a bishop and a martyr. See St. Jerome, and Tillemont in his art. 45. on St. Paul, and his notes 70, 71. (Witham)
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St. Paul wrote this Epistle to the Christians in Palestine, the most part of whom being Jews before their conversion, they were called Hebrews. He exhorts them to be thoroughly converted and confirmed in the faith of Christ, clearly shewing them the preeminence of Christ’s priesthood above the Levitical, and also the excellence of the new law above the old. He commends faith by the example of the ancient fathers: and exhorts them to patience and perseverance and to remain in fraternal charity. It appears from chap. 13 that this Epistle was written in Italy, and probably at Rome, about twenty-nine years after our Lord’s Ascension.
1:5
5. Tovvard al the sainctes.] The Apostle sticketh not to say, Charitie and faith in Christ and al his Saincts, Faith and beleefe in Saincts. vvhich our captious Aduersaries count in Catholike mens speaches and vvritings, very absurd, feining that in al such vve make no difference betvvixt the loue vve beare to Christ, and the loue vve owe to our neighbours: betvvixt the trust or beleefe vve haue in God, and that vvhich vve haue in his holy Saincts. Malice and contention doth so blinde al Heretikes.
; Faith and charitie commēded alwais together, both necessarie to make a complete Christiā man, and to iustification & saluation.
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; The dueties of charitie and mercie done to Christes prisoners, are exceding acceptable to God and al good men.
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Concordance Col. 4, 9.
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; Al Spiritual men ought to be exceding propense and ready to procure mens pardon, and recō ciliation to al penitents.
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; The great debt & duetie that vve owe to such as be our spiritual parents in Christ.
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〈Greek〉
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 16.0
This Homily was delivered on the occasion of the Prefect entering the Church, for the purpose of pacifying the minds of the people, in consequence of a rumour of an intended sack having been announced to him, when all were meditating flight. It treats also on the subject of avoiding oaths, and on the words of the Apostle, “Paul, a prisoner of Jesus Christ.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 16.6
6. But enough of these matters. Let us now proceed to lay before you one sentence of those which have been read to-day, and thus end this discourse. “Paul, a prisoner of Jesus Christ,” saith he, “and Timothy the brother.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 30
… And on this ground he said to the Corinthians also, “Salute Aquila and Priscilla, with the Church that is in their house.” ( 1 Cor. xvi. 19 .) And when writing about Onesimus, “Paul unto Philemon, and to the beloved Apphia, and to the Church that is in their house.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 13
… ii. 7, 8 .) And to Timothy, “Remembering thy tears, that I may be filled with joy.” ( 2 Tim. i. 4 .) And to Titus, “To my beloved son; ( Titus i. 4 .) and to Philemon, in like manner. (
Pope St Leo I the Great † AD 461 Letters 4
… and it is believed that a man can be approved of God who has not yet been able to approve himself to his master. And so the cause for complaint is twofold in this matter, because both the sacred ministry is polluted by such poor partners in it, and the rights of masters are infringed so far as unlawful possession is rashly taken of them
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.4.4
4. For he had innumerable fellow-laborers, or “fellow-soldiers,” as he called them,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.4.10
10. Clement also, who was appointed third bishop of the church at Rome, was, as Paul testifies, his co-laborer and fellow-soldier.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 30
For she had been so estimable as even to make their house a Church, both by making all in it believers, and because they opened it to all strangers. For he was not in the habit of calling any houses Churches, save where there was much piety, and much fear of God deeply rooted in them.
St John Chrysostom † AD 407 Homilies on Colossians 1
… For himself too was aware that this was a great thing, for writing to Philemon he saith, “Whom I have begotten in my bonds.” ( Ver. 10 .) And this he said, that we should not be dispirited when in adversity, but even rejoice. At this place was Philemon with these (Colossians). For in the Epistle to him he saith, “And to Archippus our fellow-soldier” (
St John Chrysostom † AD 407 Homilies on Philemon 1
Ver. 2 . “And to our beloved Apphia.”
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St John Chrysostom † AD 407 Homilies on Philemon 2
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.”
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St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 3
… For now I begin to be a disciple, and I speak to you as fellow-disciples with me. For it was needful for me to have been stirred up by you in faith, exhortation, patience, and long-suffering. But inasmuch as love suffers me not to be silent in regard to you, I have therefore taken
St John Chrysostom † AD 407 Homilies on Philemon 2
Ver. 8 . “Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient [befitting].”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans the-argument
… “For I am now ready to be offered,” he says, “and the time of my departure is at hand.” ( 2 Tim. iv. 6 .) But that he ended his life there, is clear, I may say, to every one. And that to Philemon is also very late, (for he wrote it in extreme old age, wherefore also he said, “as Paul the aged, and now also a prisoner in Christ Jesus”) (
St John Chrysostom † AD 407 Homilies on Second Corinthians 21
… “Now I Paul myself.” Great emphasis, great weight is here. So he says elsewhere, “Behold I Paul say unto you;” ( Gal. v. 2 .) and again, “As Paul the aged;” (
St John Chrysostom † AD 407 Homilies on Ephesians 8
“I, the prisoner in the Lord.” Great and mighty dignity! Greater than that of king or of consul, or of any other. Hence it is the very title he uses in writing to Philemon, “As Paul the aged, and now a prisoner also of Jesus Christ.” (
St John Chrysostom † AD 407 Homilies on Colossians 1
… iv. 3, 4 .) But this Epistle appears to have been written after that to the Romans. For the one to the Romans he wrote before he had seen them, but this Epistle, after; and near upon the close of his preaching. And it is evident from hence; that in the Epistle to Philemon he says, “Being such an one as Paul the aged” (
St John Chrysostom † AD 407 Homilies on Philemon 2
Ver. 9 . “Yet for love’s sake, I rather beseech thee.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 4.11
… Do you want to know whether this is true? Hear how the Apostle Paul exults and rejoices in his chains, when he says: “I therefore a prisoner in the Lord beseech you.” And again: “I beseech thee, whereas thou art such an one as Paul the aged, and now a prisoner also of Jesus Christ.”
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St Athanasius of Alexandria † AD 373 Persecution and Lapse of Hosius 1
Such were the sentiments, and such the letter, of the Abraham-like old man, Hosius, truly so called
St Gregory of Nyssa † AD 395 On Virginity 19
… not the Corinthians and Galatians only whom by his travailings he moulded for the Lord, but all in the wide circuit from Jerusalem to Illyricum; his children filled the world, “begotten” by him in Christ through the Gospel
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… For perhaps he was therefore parted from thee for a season that thou shouldest have him back for ever; no longer as a servant, but above a servant, a brother beloved, specially unto me; but how much rather to thee both in the flesh and in the Lord? If then thou holdest me as a partner, receive him as myself.”
St John Chrysostom † AD 407 Homilies on Ephesians 8
And mark, on the other hand, the fervency of Paul also. Bound, scourged, thus he preached the Gospel. Oh, that blessed chain, with how great travail did it travail that night, what children did it bring forth! Yea of them too may he say, “Whom I have begotten in my bonds.” (
St John Chrysostom † AD 407 Homilies on Colossians 1
But why do I say that these Epistles have some advantage over the rest in this respect, because he writes while in bonds? As if a champion were to write in the midst of carnage and victory; so also in truth did he. For himself too was aware that this was a great thing, for writing to Philemon he saith, “Whom I have begotten in my bonds.” (
St Jerome † AD 420 The Letters of St. Jerome 82.6
… Some of us, it is true, he mentions with respect, but only that he may afterwards wound us more deeply. As if, forsooth, we too have no open secrets to reveal! One of his charges is that we have allowed a slave to be ordained. Yet he himself has clergymen of the same class, and he must have read of Onesimus who, being made regenerate by Paul in prison,
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St John Chrysostom † AD 407 Homilies on Philemon 2
Ver. 11 . “Which in time past was to thee unprofitable.”
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 7.21.3
3. Truly I need to send letters to those who are as my own bowels,
St John Chrysostom † AD 407 Homilies on Titus 1
… For it is not the force of nature, but the power of choice, on which it depends, whence it is subject to frequent changes. Onesimus was a true son, but he was again not true, for he became “unprofitable”; then he again became a true son, so as to be called by the Apostle his “own bowels.” (
St John Chrysostom † AD 407 Homilies on Philemon 2
Ver. 12 . “Whom I have sent again to thee.”
St Jerome † AD 420 The Letters of St. Jerome 7.1
… It wholly surpassed the rejoicings felt at Rome when the defeat of Cannæ was retrieved, and Marcellus at Nola cut to pieces the forces of Hannibal. Evagrius frequently comes to see me, and cherishes me in Christ as his own bowels.
St Jerome † AD 420 The Letters of St. Jerome 51.6
… he shall be their leader, and do not despise the foolish things which are said by the foolish man, even as the scripture bears witness, “The foolish man speaketh foolishly, and his heart understandeth vanity.” I beseech you, dearly beloved, and by the love which I feel towards you, I implore you—as though it were my own members on which I would have pity
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St John Chrysostom † AD 407 Homilies on Colossians 11
Onesimus is the one about whom, writing to Philemon, he said, “Whom I would fain have kept with me, that in thy behalf he might minister unto me in the bonds of the Gospel: but without thy mind I would do nothing.” (
St John Chrysostom † AD 407 Homilies on Philemon 2
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.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 40
… Paul says]: “‘Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel. But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.’
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St John Chrysostom † AD 407 Homilies on Philemon 2
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.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 4
… “That thy benefit should not be as it were of necessity, but of thine own will.”
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St John Chrysostom † AD 407 Homilies on Philemon 2
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.”
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St John Chrysostom † AD 407 Commentary on Galatians 6
… “see with how large letters I have written unto you with mine own hand.” By this he signifies that he had written the whole letter
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St Augustine of Hippo † AD 430 On Christian Doctrine 1.33
37. But when you have joy of a man in God, it is God rather than man that you enjoy. For you enjoy Him by whom you are made happy, and you rejoice to have come to Him in whose presence you place your hope of joy. And accordingly, Paul says to Philemon, “Yea, brother, let me have joy of thee in the Lord.”
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St John Chrysostom † AD 407 Homilies on Philemon 3
Ver. 21 . “Having confidence in thy obedience, I write unto thee.”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 44
… both that “my face ye shall see no more,” for in heart I am with you: and that it was not they alone (who should see him no more): for, “ye shall see my face no more, ye all, among whom I have gone about preaching the Kingdom.”
St John Chrysostom † AD 407 Homilies on Philemon 3
Ver. 22 . “But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.”
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St John Chrysostom † AD 407 Homilies on Philemon 3
Ver. 23 . “Epaphras, my fellow-prisoner in Christ Jesus, saluteth thee.”
Rufinus of Aquileia † AD 411 The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 1.40
And in the Commentary on Paul’s Epistle to Philemon, at the place where he says
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.15
… And so greatly did the splendor of piety illumine the minds of Peter’s hearers that they were not satisfied with hearing once only, and were not content with the unwritten teaching of the divine Gospel, but with all sorts of entreaties they besought Mark,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.4.7
… One of these books is the Gospel, which he testifies that he wrote as those who were from the beginning eye witnesses and ministers of the word delivered unto him, all of whom, as he says, he followed accurately from the first. The other book is the Acts of the Apostles which he composed not from the accounts of others, but from what he had seen himself.
St John Chrysostom † AD 407 Homilies on Philemon 3
Ver. 24 . “Mark, Aristarchus, Demas, Luke, my fellow-workers.”
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St John Chrysostom † AD 407 Commentary on Galatians 6
By this last word he hath sealed all that preceded it. He says not merely, “with you,” as elsewhere, but, “with your spirit,” thus withdrawing them from carnal
St John Chrysostom † AD 407 Homilies on Philemon 3
Ver. 25 . “The grace of our Lord Jesus Christ be with your spirit. Amen.”
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1. Paul, a prisoner of Christ Jesus, and Timothy our brother: to Philemon, the beloved, and our helper, 2. and to Appia, the most dear sister, and to Archippus, our fellow soldier, and to the Church which is in thy house. — See how many titles and names the Apostle here uses to strike the mind of Philemon, that he may receive Onesimus back into favor. First, "I, a prisoner of Christ," he says, I ask this of thee; give therefore this consolation and joy to me Paul in bonds, or rather give this to Christ, for whom I am in bonds, and have become as it were a servant like thy servant Onesimus. Second, he asks the same thing "from Timothy, our brother" as much thine as mine, in Christ, that is in Christianity. Third, thou art to me "beloved and helper"; give therefore this to our love. Again, thou art accustomed not only to help any wretched and poor persons, but also to aid me with thy resources and labor in the Gospel; help therefore and receive this wretched servant of thine, converted through me. Fourth, by greeting Appia and Archippus, he tacitly associates them, as Theophylactus says, as intercessors with him for Onesimus, so great was the charity and solicitude of the Apostle, that he might reconcile one little fugitive slave to his master. Note secondly: This Appia was the wife of Philemon, as Chrysostom, Theodoret, and Theophylactus teach. He calls her "sister" of his, namely in Christ. For all Christians, as a sign of outstanding mutual charity, called all Christian men brothers, all women sisters, as if born from the same father, namely Christ; and mother, namely the Church. Note thirdly: This Archippus was a bishop and preacher of the Colossians, as Ambrose and Jerome say; wherefore Paul here calls him his fellow soldier, and to the Colossians IV, 17, he writes of him: "Say to Archippus: See the ministry which thou hast received in the Lord, that thou fulfil it." Although Primasius wishes Archippus to have been only a deacon, and Epaphras to have been the bishop of the Colossians: of whom verse 23. But it appears that this Archippus dwelt at Colossae, in the house of Philemon. For this reason he greets him with Philemon; hence also he adds a greeting, "and to the Church (that is the congregation of the faithful) which is in thy house," namely, O Philemon (he writes to him and addresses him, not Archippus), inasmuch as in it there are many faithful, since in it dwells Archippus the bishop, and therefore to it as it were the common church of the bishop and faithful Christians gather for the sake of sacred things.
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4. I give thanks to my God, always making remembrance of thee in my prayers, 5. hearing of thy charity, and faith, which thou hast in the Lord Jesus, and towards all saints. — In Greek it is not ἐν, but εἰς, that is in, or towards the Lord Jesus and all saints. Thus Chrysostom and Ambrose. Note: The faith which we have in the Lord Jesus, the same we have also towards all the Saints: for as we believe Jesus to be the Messiah and Savior, and the head of the Church of God, so likewise we believe the Saints to be true saints of Jesus, and the true Church of God; and by loving and adhering to the Saints, we love and adhere to Christ, and consequently by doing good to the Saints, we do good to Christ. For the Apostle speaks of faith not bare and internal, but of that which shows itself forth and communicates itself through works, as he himself immediately adds. Hence it follows, that he who honors and invokes the Saints, detracts nothing from Christ, but by this very thing honors and invokes Christ. Whence in Exodus XIV, 31, it is said: "They believed in the Lord, and in Moses his servant." "But this," says Jerome, "is not only in Moses, but in all his Saints, so that whosoever believes in God, cannot otherwise receive his faith, unless he believe also in his Saints: for there is not perfect love and faith in God, which is held in hatred and infidelity towards his ministers."
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6. That the communication of thy faith may be made evident, in the knowledge of all the good work that is in you in Christ Jesus. — He calls "the communication of faith" the communion of faith; either because thou, O Philemon, dost communicate with us in faith, and hast a common and the same faith with us, as also hope. Secondly and more fully, he calls "the communication of faith" almsdeeds and offices of charity toward the Saints, flowing from living and ardent faith. Note first: These words are to be referred to the foregoing, namely to those words, "always making a remembrance of thee in my prayers," as if to say: I pray earnestly and continually for thee, that thou mayest continue to show and perfect this communication of good works, to which faith incites thee; that thy liberality may never cease, but rather that thou mayest pour out whatsoever thou canst upon the needy, especially Christians. Thus Theophylactus. Note secondly: For "evident," our Interpreter reads in Greek ἐναργής with an α; now with Jerome, Chrysostom, and Theophylactus, they read with an ε, ἐνεργής, that is, efficacious, operative, and flourishing in works, namely that thy faith and the communication of thy faith may be made so. Observe, the Apostle demands faith not idle and bare, but efficacious, which may bear flowers and fruits of almsdeeds and good works. But our Interpreter reads better ἐναργής, that is, evident: for it follows, "In the knowledge of all the good work," as if to say: That thy faith may be evident to all, while they know and see thy almsdeeds and good works, which thou workest, incited by this faith, "and that in Christ Jesus," that is, through the law, doctrine and grace of Christ Jesus, as if to say: Since thou art of such great charity toward all, show it also toward thy Onesimus, and receive him into favor. Thus Theophylactus. Otherwise Anselm says, "in the knowledge," that is, that thou mayest know practically, that is, love and perform all good. But the former sense is plain and genuine. Finally, the word "work" is not found in Jerome, Chrysostom, Ambrose: yet it is in the Syriac and the Royal Bibles.
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7. For I had great joy and consolation in thy charity, because the bowels of the saints have been refreshed by thee, brother. — Note first: For "joy" in Greek it is χάριν, that is grace; but the Apostle takes χάριν for χαράν, that is joy, both here and in II Corinthians I, 15, as Chrysostom and Theophylactus teach, and indeed Erasmus, Vatablus and Beza. Note secondly: "Have been refreshed," that is, have been recreated and revived. For just as an empty belly, barking and burning with hunger, so also the torments of the bowels, and the very bowels themselves are calmed and quieted, when they are filled and satisfied. Note thirdly: By bowels Vatablus understands bellies, which Philemon satisfied; but "bowels" signifies more, namely both the most intimate necessities, and consolation reaching to the innermost recesses of body and soul, and as it were refreshing and recreating the very heart, as if to say: Thou hast affected the Saints, that is, Christians, with intimate consolation, while thou didst succor them in the greatest necessity with such great charity, O Philemon. Thus Theophylactus. For so in turn the Hebrews רחמים rachamim, that is bowels of mercy, give them to those who are poured out in works of mercy, because namely they are touched intimately by the misery of others, and from their inmost bowels they have mercy on the wretched, and so from this compassion the very bowels, which are the seat of compassion and condolence, are seen to be moved and wrung in them. "Bowels therefore of mercy" signify visceral, intimate, and mercy flowing from the depths of the heart and affection. Thus Zacharias sings, that God visited us from on high "through the bowels of his mercy;" because when he gave us Christ his Son, he poured forth as it were his own bowels upon us. St. Jerome notes the artifice and Christian rhetoric of Paul, by which he praises Philemon so abundantly in the preface, that he may not dare to refuse what will be asked later, lest he appear unworthy of his own praises.
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8. For which reason having much confidence (παρρησίαν, that is liberty) in Christ Jesus (through Christ Jesus) to command thee that which is fitting, — τὸ ἀνῆκον, that is, what is seemly, convenient and thy duty, namely that thou shouldest show thy wonted charity toward thy servant who hath repented.
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9. (Yet) On account of charity I rather beseech thee, since thou art such, as Paul an old man, but now also bound in Jesus Christ, — that is to say, Since it is free for me as thy spiritual father on account of Christ to command thee to receive Onesimus into favor: I prefer nevertheless not to use authority, but to beseech thee with prayers, and through charity, that thou wouldst do the same thing since thou art old even as I am. For old men ought not to be rebuked, but entreated, saith Anselm, Jerome, Theophylactus. Note: For "since thou art old" in Greek it is τοιοῦτος ὤν, which Jerome, Vatable and others translate, "since I am such," namely Paul an old man. For the particle "as" interposed is often not a mark of similitude, but of truth, signifying namely "and": and in this way these Greek words cohere rightly in construction with παρακαλῶ, that is, I beseech, that is to say, I beseech thee since I am such, namely Paul an old man: for it is the part of old men, since they are weak and infirm, to pray and beseech. But by a Hebraism Our Lord with Ambrose better translates, "since thou art old," namely thou, O Philemon. For the Hebrews כי ki, that is, because, since, and other like causal and rational conjunctions often leave understood, and take a participle for the present indicative or subjunctive which they lack, namely ὤν for "if" or "be"; for, as I have said, it is rather the part of old men to be entreated, than to entreat and beseech. Note secondly: "But now also bound in Jesus Christ" is to be referred only to "Paul an old man," but not to "since thou art such." For Philemon was not like Paul in bonds, but only in old age: for Paul adds to his old age his bonds, that his entreaty may be more efficacious, that is to say, Grant this to my old age; if not, grant at least this to my bonds.
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10, 11 and 12. I beseech (I say) thee for my son, whom I have begotten in bonds, Onesimus, who was sometime unprofitable to thee, but now both to me and to thee profitable, whom I have sent back to thee. — After long insinuations as if the way were now prepared, at length here he sets forth his petition, and the name of the servant hateful to Philemon, and makes it pleasant and sweet to him, while he calls him the son of his bonds, and profitable both to himself and to him. St. Jerome here admires the magnanimity of Paul, his mind fervent in Christ: "He is held," saith he, "in prison, bound with chains; constrained by the filth of his body, by separation from his dear ones, by penal darkness: and he feels no wrong, is tortured by no pain, knows nothing but to think of the Gospel of Christ; he knew the servant, he knew the fugitive, he knew the robber," and yet he teaches him in prison, catechizes him, converts him, baptizes him, and holds him in the place of a son. Note first: In Greek there is a beautiful antithesis, the same one who was formerly not onesimus, that is, profitable, is unprofitable, nay harmful and damaging; now he is onesimus, that is, profitable; formerly a pagan, now a Christian; formerly a thief, now a faithful servant; formerly a fugitive, now returned, that he may be to thee a faithful and perpetual follower. Note thirdly, with St. Jerome, the spirit and efficacy of Paul, by which he so quickly converted Onesimus, and made him from so unprofitable and perverse, so profitable and excellent, that he desires him for his minister in bonds: for when he says he is profitable to him, he tacitly requests, saith Theophylactus, that he be remitted to him; yet he remits him to his master, both that he may appease his anger, and that he may show that fugitive servants are by right of justice to be restored to their masters. Hence the same Onesimus, recently converted by him, he calls most beloved and faithful brother, Coloss. IV, 9.
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12. But thou receive him, that is, my bowels. — The Greek words have it more significantly, αὐτὸν, τουτέστι τὰ ἐμὰ σπλάγχνα, that is, "him, that is my bowels, receive"; "bowels" he calls his son, whom he begat in Christ. For children seem to be as it were a part of the bowels of the mother; which Paul transfers to himself, that he may express his maternal and most tender affection toward Onesimus: for the word "bowels" signifies this more than the word "son."
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13 and 14. Whom I would have retained with me, that he might minister to me for thee; but without thy counsel I would do nothing, that thy good might not be as it were of necessity, but voluntary. — "Good," that is, benefit, "thine." For this is what the Hebrew טוב tob, that is, good, signifies. He pricks Philemon with a new goad, that is to say, Thou oughtest to have served me in bonds, thy servant Onesimus hath done the same for thee, therefore thou oughtest to give thanks to him rather than to be angry with him for fleeing.
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15 and 16. Perhaps indeed for this reason he departed from you for a short time, that you might receive him eternally, now not as a slave, but in place of a slave as a most beloved brother, especially to me: but how much more to you, both in the flesh and in the Lord? — He calls him "eternal" because, now converted, he would faithfully adhere to his master in the Christian spirit, both in this life and in the future. Thus Anselm. Secondly, our Interpreter translates "in place of a slave," because in the Greek he reads, as also the Syriac does, ὑπὲρ δούλου. Now however they read ὑπὲρ δοῦλον, that is, above a slave, greater and more excellent than a slave, namely a brother, inasmuch as he has now become faithful and Christian, whom you will receive, who once served you dutifully before your eyes, and now will serve you and adhere to you most faithfully, as a brother, from love and the Christian spirit, both in temporal and divine matters. Thus St. Jerome and Theophylactus. Finally Jerome notes again the artifice of Paul: in order to elevate and excuse the flight of the slave, he says it was done by God's providence, for the greater good of both himself and his master. "Sometimes," says Jerome, "evil becomes an occasion of goods; and God turns the perverse counsels of men to what is right. What I say will become clearer by example. Joseph, his brothers incited by the stings of zeal, sold him to the Ishmaelites for twenty pieces of silver: this was the beginning of all goods for his father and brothers and all Egypt. Finally he himself later said to his brothers: You thought evil against me, and God thought it unto good. We can understand something similar in Onesimus, that evil beginnings were occasions of a good thing. For if he had not fled from his master, he would never have come to Rome, where Paul was bound in prison. If he had not seen Paul in chains, he would not have received faith in Christ. If he had not had faith in Christ, he would never have been sent forth as Paul's son in the work of the Gospel. From which gradually and through its reciprocal steps, for this reason Onesimus became a minister of the Gospel, because he fled from his master." There is here a moral lesson on Christian humility: for among Christians slaves are brothers of their masters in Christ. See Chrysostom in the moral homily 3, where he likewise teaches that from humility itself no one should glory or exalt himself, but rather each one ought to humble himself.
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If therefore you have me as a partner, — that is, as a friend, if you number me among friends. 17. Receive him as me. — For all things are common among friends. This is the reasoning of the Apostle. I am to Onesimus κοινωνός, that is, there is such communion between me and him that he is another self: receive him therefore as myself. "Let us consider here," says Jerome, "how much Onesimus is praised, and how much he has profited in so short a time under Paul, since he is to be received in such a way that the Apostle; and thus his master, like Paul's, ought to desire his fellowship."
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18. But if he has wronged you in anything, or owes anything, charge that to me, — that is to say, transfer his theft and debt to me.
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19. I Paul have written it with my own hand: I will repay, that I may not say to you that you also owe yourself to me. — For you owe to me Christianity and your conversion to Christ and salvation; therefore if you and yours are mine, then Onesimus also, who is yours, is mine. Thus Jerome and Anselm.
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20. Thus, brother. — For thus in Greek is an interjection of asseveration and confirmation, that is to say, Certainly, do not doubt, I will altogether repay the debt of Onesimus. Secondly and better, St. Jerome takes ναί as if responding to the Hebrew אנה ana, which is an interjection of entreaty, that is to say, I beseech thee, I implore thee, brother, hear my prayers for Onesimus: for thus he obtains pardon for him by entreaty. Whence he adds: I shall enjoy thee in the Lord, — that is to say, I shall receive wonderful pleasure from thee, when thou shalt have granted me this matter so pious and just in the Lord, that is, in the Lord's affair and Christian matter. Whence the Syriac renders אתתניח etteniach, that is, I shall be refreshed, or rest sweetly in thee. The Greek ὀναίμην, that is, I shall enjoy, alludes again to the name of Onesimus, that is to say, I shall obtain from thee the fruit of consolation, if thou receivest Onesimus, that is, fruitful and useful, into favour. St. Augustine, Anselm, Bede note, and from them the Master in I, dist. I, that it is permitted to enjoy only God as the ultimate end, but to use us creatures as means to attain that end. For to enjoy is the same as to place the end, or the completion of joy, and consequently beatitude and happiness in some thing: which happens in no other way than when we most sweetly and perpetually cleave to our ultimate end. The Fathers cited therefore wish to enjoy here to be taken by the Apostle abusively, so that it be the same as to use with delight; or certainly secondly, as the same Augustine, lib. I De Doct. Christiana, cap. XXXIII, and from him Anselm, that is to say, I shall enjoy thee, not in thee, but in the Lord, that is, I shall enjoy the Lord, and in him and through him thee and all others, whom I shall have as companions of my enjoyment and divine vision in heaven; or thirdly, as Jerome, that is to say, I pray for thee, O Philemon, the clemency, charity and other virtues of the Lord, so that with thee filled with these I shall enjoy, that is, rejoice, in the Lord. But as these senses are beside the mind and purpose of the Apostle, so also this acceptance of the word enjoy is more recent. For it began with St. Augustine, from whom the other Fathers and Theologians borrowed it: for to Cicero and the ancient Latins to enjoy properly is to obtain fruit, utility and pleasure from some thing. Thus we are said to enjoy life, goods, friends, than which nothing is sweeter; and this properly signifies, nor will anything more pleasant happen. If thou shalt do this for me, thou wilt soothe my heart, and delight it with wonderful joy. See the words of verse 7 and 12.
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22. Prepare for me a lodging. — Hear St. Jerome: "I do not think the Apostle was so rich and occupied with such burdens that he needed a prepared lodging, and would not consider the most spacious buildings sufficient for the brief space of his body in one cell: but so that, while Philemon expects him to come to him, he may do more what he is asked." And soon after: "A lodging is to be prepared for an Apostle rather than for Paul. Coming to a new city, about to preach the crucified, and to bring unheard-of doctrines, he knew that very many would run together to him. And it was necessary first that the house be in a celebrated place of the city, to which it might be easy to gather. Then that it be empty of all importunity, that it be spacious, which might hold many of the hearers: lest it be near the places of spectacles, lest it be in a vile neighbourhood of something detestable. Finally that it be situated in a plain rather than in an upper room. For which reason I think he dwelt in Rome in a hired house for two years. Nor was it, as I think, a small dwelling, to which the crowds of Jews flowed together daily." Acts XXVIII, 30. I myself have visited this hired lodging of St. Paul, and I dwell very near to it: it has been converted into a church, and is called the Diaconia of St. Mary in the Via Lata. Certainly it was very spacious and in the most celebrated place of the city. Let no one therefore marvel, if Religious who have devoted themselves to the salvation of their neighbours seek similar places in cities: for they consult not their own and their own comforts, but those of the citizens. For I hope through your prayers to be granted to you, — that is to say, that being freed from chains, I may be restored to you. Two things we learn here, says Theophylactus: First, that the power of prayers is great, if indeed Paul, so great and such, has need of their aid; and if he, who is not? Secondly, that we ought to be of humble spirit, since Paul had need of the prayers of his disciples; and that it is most useful to seek the prayers of others, especially of the Saints.
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23. Epaphras, my fellow-captive in Christ Jesus, salutes thee, — that is to say, on account of Christ Jesus. For thus the Hebrew ב bet, that is, in, is often taken. Thus Theophylactus. This Epaphras was Bishop of the Colossians, and at the same time had care of the Church of Laodicea and Hierapolis, as Paul teaches in Colossians IV, 12. But when he was cast into chains at Rome, Archippus seems to have been appointed in his place, as Ambrose teaches, and Paul insinuates, as I said in verse 2.
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24. Demas. — This is he, says Theophylactus, who afterwards fell away from Paul. Concerning whom I have spoken in II Timothy, cap. IV, 9.
Machine translation from the Latin, not reviewed.
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Epistolae occasio ex hoc est. Apud enim Colossenses quidam Christianus magnus habuit quemdam servum, qui furtim fugiens Romam, ab apostolo est baptizatus, pro quo et scribit. Et primo ponitur salutatio; secundo epistolaris narratio. In salutatione primo ponit personas salutantes; secundo salutatas; tertio bona optata. Dicit ergo Paulus, quod est nomen venerandum omnibus fidelibus, qui sunt docti ab eo. Vinctus. II Tim. II, 9: laboro usque ad vincula. Nam tunc vinctus erat Romae. Sed Iesu Christi, ubi ostenditur causa vinculorum. Laudabile enim valde est vinctum esse propter Christum; in hoc enim est beatificandus. Matth. V, 10: beati qui persecutionem patiuntur propter iustitiam, et cetera. I Pet. c. IV, 15: nemo vestrum patiatur quasi homicida, aut fur, aut maledicus, aut alienorum appetitor; si autem ut Christianus, non erubescat, glorificet autem Deum in isto nomine. Act. V, 41: ibant apostoli, et cetera. Et Timotheus frater. Fratres sunt quantum ad perfectam fidem. Phil. II, 20: neminem habeo tam unanimem, qui sincera affectione pro vobis sollicitus sit. Ipsi autem Timotheum adiungit, ut facilius impetret, quia impossibile est preces multorum non exaudiri. Deinde ponit personas salutatas. Et primo ponitur persona principalis salutata; secundo adiuncta. Item primo ponit maritum et uxorem, qui dominium domus habent, quibus obligatur servus. Philemoni dilecto nostro adiutori, et Appiae sorori charissimae. Dilecto dicit propter bona opera. Io. XIII, 34: hoc est praeceptum meum, ut diligatis invicem. Adiutori, quia subministrabat sanctis. Prov. XVIII, v. 19: frater qui iuvatur a fratre, quasi civitas firma.
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Secundo ponitur persona adiuncta, cum dicit Archippo commilitoni nostro, qui ita erat potens Colossis, quod omnes Christiani erant sub umbra eius. Et ideo inducit totam Ecclesiam ibi, cuius erat episcopus, sic scribens, Col. ult.: dicite Archippo: vide ministerium, quod accepisti, et cetera. Et dicit Archippo commilitoni, quia omnes praelati sunt sicut spirituales milites Ecclesiae. II Cor. c. X, 4: arma militiae nostrae non sunt carnalia, et cetera. Et addit et Ecclesiae, et cetera. Hos superinducit, ut moveant eum ad exaudiendum. Bona optata exponuntur, ut consuetum est. Deinde cum dicit gratias ago, ponitur epistolaris narratio. Et primo ponitur gratiarum actio; secundo petitio, ibi propter quod; tertio conclusio, ibi itaque, fratres. Item primo gratiarum actio ponitur; secundo materia actionis gratiarum, ibi audiens; tertio causa propter quam Deo gratias agit, ibi gaudium enim magnum.
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Dicit ergo gratias ago Deo meo. Col. III, 15: et grati estote. Phil. IV, 6: cum gratiarum actione. Quasi dicat: ita ago gratias de praeteritis, ut orem tamen pro futuris. Et ideo dicit semper memoriam tui faciens, et cetera. Phil. I, 7: eo quod habeam vos in corde, et in vinculis meis. Is. XLIX, 15: numquid potest mulier oblivisci infantem suum, et cetera. Ponendo autem materiam gratiarum actionis et orationis, ostendit quid pro eo petendo orat. Materia autem huius erat necessaria et bona Philemoni, scilicet et charitas et fides: sine enim charitate nihil aliorum valet, et per eam omnia habentur. I Cor. XIII, 1: si linguis hominum loquar, et cetera. Item, sine fide nullus Deum amare potest, quia non cognoscit vere Deum. De spe autem mentionem non facit, quia media est; et in his intelligitur. Sed in quo habes fidem et charitatem?
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In domino Iesu. I Cor. ult.: si quis non amat dominum nostrum Iesum Christum, anathema sit. Et hoc est necessarium, quia ex Christo dulcius dilecto derivatur dilectio ad membra; quia non diligit caput, qui non diligit membra. I Io. IV, 20: qui non diligit fratrem suum quem videt, Deum quem non videt, quomodo potest diligere? Et in omnes sanctos; fides innititur doctrinae prout est manifestata per Christum, quia Deum nemo vidit unquam, Io. I, 18 et XIV, v. 1: creditis in Deum, et in me credite. Et ideo per fidem habemus Christum. Sed quo ad sanctos pertinet, potest intelligi dupliciter: uno modo, quia ex fide quam habent ad Christum procedunt obsequia impensa sanctis. Vel fides consistit in divinitate principaliter, prout est annuntiata per Christum, sed non solum per Christum, sed etiam per sanctos. Matth. ult.: euntes ergo docete omnes gentes, et cetera. Debemus ergo credere non solum dicta per Christum, sed etiam per sanctos. Hebr. II, 3: quae cum initium accepisset enarrari per dominum, ab eis qui audierunt in nos confirmata est.
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Ut communicatio fidei, hoc continuatur dupliciter. Uno enim modo, ut sit signum. Et est sensus ut communicatio, etc., id est, tanta est charitas tua, ut communicatio fidei tuae, et cetera. Vel aliter: gratias ago, et memoriam, etc., ut scilicet ostendat quid pro eo petat orando. Et potest intelligi communicatio fidei dupliciter: vel quia in fide communicabat cum omnibus sanctis, non habens aliam fidem novam, ut haeretici. I Cor. c. I, 10: idipsum dicatis omnes, et cetera. Vel communicatio, qua bona communicas sanctis, procedens ex fide. I Tim. ult.: divitibus huius saeculi praecipe non altum sapere, nec sperare in incerto divitiarum, sed in Deo vivo, qui praestat nobis, et cetera. Evidens fiat, id est, ut bonum latens in corde evidens fiat per bona opera. In agnitione omnis boni, scilicet quod a te fit. Et hoc in Iesu Christo, id est, pro Iesu Christo. Iac. II, 18: ostende mihi fidem tuam sine operibus, et ego tibi ostendam ex operibus fidem meam. Vel aliter: multa sunt opera in mundo, quae sunt bona hominibus, et tamen Deo non sunt bona, quia non recte fiunt. Prov. c. XIV, 12: est via quae videtur homini recta, novissima autem eius deducunt ad mortem. Eccle. VIII, 10: vidi impios sepultos, qui etiam cum adhuc viverent in loco sancto erant, et laudabantur in civitate quasi iustorum operum. Sed hoc manifestatur per fidem rectam, quando consequitur praemium a Deo, qui non remunerat nisi recta. Et ideo dicit in agnitione, id est, ut hoc evidens fiat, quod cognoscas omne bonum. Vel quod cognoscatur in te omne bonum, quod est fruitio divinitatis. Ex. XXXIII, 19: ostendam tibi omne bonum. Sap. VII, 11: venerunt mihi omnia bona pariter cum illa. Causa autem propter quam gratias agit, est gaudium. Et ideo dicit gaudium enim magnum habui. III Io. cap. unico: maiorem horum gratiam non habeo, quam ut audiam filios meos in veritate ambulare. Hoc enim gaudium alleviabat pressuras. Unde addit et consolationem. Ps. XCIII, v. 19: secundum multitudinem dolorum meorum in corde meo, consolationes tuae laetificaverunt animam meam.
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Cuius rationem assignat, dicens quia viscera sanctorum requieverunt per te, frater. Col. III, 12: induite vos ergo sicut electi Dei sancti et dilecti viscera misericordiae, benignitatem, et cetera. III Io. cap. unico: charissime, fideliter agis quicquid operaris in fratres, et hoc in peregrinos, et cetera. Deinde cum dicit propter quod, etc., ponitur petitio, et primo fiducia petendi; secundo ipsa petitio, ibi obsecro; tertio eius ratio, ibi forsitan.
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Dicit ergo propter quod, id est, quia sic abundas charitate, multam fiduciam habeo in Christo Iesu, quasi dicat: non ex me, sed ex auctoritate Iesu Christi, in cuius fide te genui. Et ideo possum tibi imperare ut pater, sed quod ad rem, scilicet tuam, pertinet, vel communem; alias praelatus non habet potestatem imperandi sibi quicquam, nisi quod vel est ad eius utilitatem, vel Ecclesiae, vel bonorum morum Christianae religionis. Tamen propter charitatem magis obsecro. Prov. XVIII, 23: cum obsecrationibus loquitur pauper. Et quare? Certe cum sis talis, et cetera. Sunt duo propter quae quis debet obsecrari, scilicet aetas senectutis. I Tim. V, 1: seniorem ne increpaveris, sed obsecra ut patrem, et cetera. Item honestas virtutis, ubi enim non delinquimus, pares sumus. Eccli. XXXII, 1: rectorem te posuerunt, noli extolli, esto in illis quasi unus ex ipsis.
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Dicit ergo cum sis talis, ut Paulus senex, quasi dicat: si esses puer, praeciperem tibi hoc, sed tu es senex. Item si levis, sed talis es vitae quod es mihi similis. Non quod talis et tantus sit simpliciter, sed aliquo modo similis, quod dicit ex sua humilitate. Rom. XII, 10: honore invicem praevenientes. Origenes: Paulus diu vixit in fide. Conversus enim fuit adolescens, nunc dicit, ut senex. Origenes: raro utilis doctor invenitur in Ecclesia quin sit longaevus. Exemplum de Petro et Paulo.
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Posita fiducia apostoli de bonitate Philemonis, ponit hic suam petitionem. Et primo ostendit personam pro qua petit; secundo ex hoc petitionem concludit, ibi tu autem illum. Circa primum duo facit, quia primo describendo personam, ostendit eam sibi acceptam ex spirituali generatione; secundo ex morum mutatione. Dicit ergo: vere sum exaudiendus, quia petitio continet honestatem et pietatem pro meo filio Onesimo, de quo est praesens mea sollicitudo. Et acquirens filium tempore defectus, magis eum diligit, ut senex filios in senectute genitos. Gen. XXXVII, 3: Israel autem diligebat Ioseph super omnes filios suos, eo quod in senectute genuisset eum. Hunc autem genuit in vinculis. Secundo est mutatio in moribus. Si enim in peccato perseverasset, non fuisset dignus venia. Et nota quod minus dicit, et plus significat. Docet enim Tullius, quod quis factum suum debet attenuare quantum potest. Sic apostolus leviter de culpa huius loquitur, dicens inutilis, id est, nocivus in subtrahendo res tuas, nunc autem, conversus a malo ad statum virtutis, utilis est ad servitium Dei et hominum. II Tim. II, 21: si quis ergo emundaverit se ab istis, erit vas in honorem sanctificatum. Prov. XXV, 4: aufer rubiginem de argento, et egredietur vas purissimum. Deinde cum dicit tu autem illum, ponit petitionem suam. Et primo ponitur petitio; secundo respondet quaestioni, ibi quem ego.
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Dicit ergo tu ergo illum ut mea viscera suscipe. Et hoc ideo, quia vidi eum emendatum, cuius signum est, quia eum remisi tibi. Contra Deut. XXIII, 15: non trades servum domino, qui ad te confugerit, et cetera. Respondeo. Verum est quando dominus quaerit eum ad mortem; et ideo dicit tu autem, et cetera. Phil. I, 7: eo quod habeam vos in corde, et in vinculis meis et in defensione, et cetera. Et respondet quaestioni, quia posset dicere: si est utilis tibi, quare non retines eum usque ad mortem? Ideo dicit, quae est causa mittendi eum. Primo autem ostendit propositum retinendi eum; secundo quare destitit a proposito, ibi sine consilio autem tuo. Dicit ergo Philemoni, qui licet esset magnus, tamen apostolo solitus erat ministrare. Matth. XX, 26: quicumque voluerit inter vos maior fieri, sit vester minister. Unde ex hac fiducia proposuit eum tenere, ut loco eius sibi ministraret.
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Unde dicit quem ego volueram mecum detinere, ut pro te, et cetera. Quod erat maxime necessarium, quando erat in vinculis propter Christum. Est enim providendum quando quis patitur pro domino suo. Ratio autem quare destitit est quia noluit uti re aliena, ignorante domino.
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Unde dicit sine consilio, etc., quasi dicat: si retinuissem eum, iam placeret tibi non valenti resistere et esset quaedam coactio. Sed sic nolui, imo magis volui quod voluntarie fieret. Ex. XXV, 2: ab omni homine qui offert ultroneus, accipietis eas, scilicet primitias. II Cor. IX, 7: non ex tristitia, aut ex necessitate, hilarem enim datorem diligit Deus. Deinde cum dicit forsitan enim, ponit rationem quare debet eum recipere benigne. Et primo ex parte Dei; secundo ex parte ipsius apostoli, ibi si ergo habes; tertio ex parte ipsius Philemonis, ibi confidens. Ex parte Dei, quia saepe Dei providentia id quod videtur malum permittit fieri, ut exinde sequatur bonum, ut patet de Ioseph vendito, ut liberaret Aegyptum et familiam patris. Gen. XLV, 5: pro salute enim vestra misit me Deus ante vos. Et dicit forsitan, quia incomprehensibilia sunt Dei iudicia, Rom. XI, 33. Et dicit pro servo, id est, loco servi. Matth. XXIII, 8: omnes autem vos fratres estis. Et non solum tibi, sed mihi in comparatione ad Deum, licet sit filius ministerio.
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Quanto magis tibi, et in carne et in domino? Quod dupliciter potest exponi: uno modo, quod referatur ad primam originem divinae creationis, et sic est frater. Deut. c. XXXII, 6: nonne est ipse pater tuus, qui possedit, et fecit, et creavit te? Mal. II, 10: numquid non pater unus omnium nostrum, numquid non Deus unus creavit nos? Item in Deo per fidem. Vel magis erat in bonum Philemoni, quia affinis eius secundum carnem, quia secundum eam erat servus eius, quia hoc totum quod erat ei carnaliter, erat suum. Unde duplici ratione quis movetur ex charitate, scilicet ex amore secundum carnis originem, et ex amore spirituali. Ex parte autem apostoli primo allegat suam amicitiam, sub cuius obtentu vult eum suscipi; secundo fideiubet pro eo de damno; tertio ostendit receptionis officium. Secundum, ibi si autem. Tertium, ibi itaque, frater.
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Dicit ergo si ergo habes me socium, suscipe illum. I Io. I, 7: si autem in luce ambulamus, sicut et ipse est in luce, societatem habemus ad invicem. Et dicit sicut et me, quia iunctus est mihi. Matth. X, v. 40: qui vos recipit, me recipit. Secundo autem obligat se pro eo satisfacturum pro damno.
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Dicit ergo si aliquid nocuit, scilicet dimittens servitium tuum, hoc mihi imputa, quasi dicat: ego satisfaciam. Gal. ult.: alter alterius onera portate. Et plus: quia primo promittit se soluturum; secundo ostendit eum esse debitorem ad hoc, non necessitatis sed voluntatis. Dicit ergo ego Paulus, quasi dicat: ut certus sis de restitutione, scripsi manu. Et hoc non est necessitas, quia tu debes mihi teipsum, quem erui a morte aeterna. Et talis debet se liberatori. Tob. IX, 2: si meipsum tradam tibi servum, non ero condignus providentiae tuae.
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Et subiungit dicens itaque, frater, ego te fruar, quasi dicat: si vis me habere socium, suscipe eum, et ego ita fruar te, frater; id est, si feceris, implebis voluntatem meam gaudiis. Nam frui est uti fructu, et sicut est uti ad utile, sic frui ad fructum. Importat autem fructus dulcedinem. Cant. II, v. 3: et fructus eius dulcis gutturi meo. Item finem, quia ultimum de arbore est fructus. Et ideo proprie est habere aliquid ut delectabile et finale. Et inde est quod dicit Augustinus fruimur cognitis, in quibus voluntas delectatur propter dulcedinem. Item frui est alicui inhaerere propter se. Aliquando ergo accipiuntur frui et uti communiter, prout important delectationem absque contrario. Eccli. c. VIII, 10: fruere magnatis sine querela. Dicit ergo: sic fruar, quia in nullo mihi contrarius es. Etsi in hoc mihi satisfacies, nihil erit in corde meo de te, quod contristet me, et sic delectabis me. Si autem accipitur frui prout finale quid est, sic non est fruendum homine, sed solo Deo. Contra quod est illud Sap. cap. II, 6: fruamur bonis quae sunt, et utamur creatura tamquam in iuventute celeriter, et cetera. Unde iste addit in domino, id est, fruar te in delectatione Dei, gaudens de bono divino in te, quia eius actus est dilectio, et fruitio effectus, scilicet charitatis. Ideo additur in hoc refice viscera mea. Reficitur enim homo spiritualiter, quando satisfit desideriis animae suae. Ac si dicat: imple desideria intima cordis mei. Et non in malis, sed in Christo, et ideo bona est impletio desiderii. Deinde cum dicit confidens, sumitur ratio ex parte Philemonis, et commendatio obedientiae eius. Et primo ostendit quomodo confidit de obedientia eius; secundo iniungit ei aliud simile. Dicit ergo confidens, et cetera. II Cor. VII, 16: gaudeo, quod in omnibus confido in vobis. I Reg. XV, 22: melior est obedientia quam victimae. Sed plus caute scribit, quia homo magis exaudit aliquem, quando sperat iterum ipsum visurum, quam si desperat.
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Et ideo dicit simul et para mihi hospitium. Solitus enim erat cum esset Colossis hospitari in domo sua. Chrysostomus: iucundum verbum, ut homo pauper diviti mandet ultra tot terrarum spatia per epistolam praeparationem hospitii. Quid enim pro eo parandum erat, qui pane et vili pulmento contentus erat? Dicendum ergo, quod non propter hospitii praeparationem, sed ad insinuandum familiaritatem et dilectionem hoc dicit; et magis per hoc provocat eum ad obediendum. Haec ille. Non ergo hoc apostolus dixit propter apparatum exteriorem, sed ad devotionem eius. Nam spero per orationes vestras, et cetera. Contra: numquam fuit eis redditus, sed Romae est mortuus, ergo spes eius defecit. Respondeo. Duplex est spes iusti, scilicet principalis ad proprium bonum, et in hoc numquam deficit pro se; alia est secundaria, scilicet probatio aliorum, et in hoc quandoque deficit, quia merita illorum contrariantur, sicut iusti quandoque non exaudiuntur pro aliis. Sed numquid fuit deceptus de sua fiducia? Dicendum est, quod futura scire est solius Dei, non autem in cognitione humana, nisi prophetica. Et nullus prophetarum scivit omnia futura de seipso, nisi solus Christus, qui non habuit spiritum sanctum ad mensuram. Sic Isaac magnus propheta fuit deceptus in Iacob. Unde non est mirum de apostolo, si nesciret. Tunc terminat epistolam in salutationem; et primo ex parte aliorum; secundo ex parte sua. Dicit ergo salutant, et cetera. De his omnibus habetur Col. IV, 12. Sed dubitatur de hoc quod dicit demas. Quomodo potest hoc esse, quia dicitur II Tim. ult.: demas dereliquit me, diligens hoc saeculum? Quomodo ergo utitur nomine eius? Dicendum est, quod iam redierat ad eum. Sed nec hoc videtur, quia haec epistola praecesserat secundam epistolam ad Timotheum, quia hic dicitur spero, etc., ibi praenuntiat mortem suam, dicens: et tempus meae resolutionis instat. Et ideo dicendum est, quod Paulus fuit Romae fere novem annis, et haec epistola fuit facta in principio. Secunda vero ad Timotheum in fine vitae suae, et tunc demas attaediatus ex longis vinculis, dimisit eum. Et epistolae Pauli non ordinantur secundum tempus, quia epistolae ad Corinthios fuerunt ante epistolam ad Romanos, et haec fuit ante ultimam ad Timotheum. Et praemittitur illa propter materiam, quia de digniori. Salutatio sua eadem est cum secunda ad Timotheum. Deo gratias. Amen.
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1. Paulus vinctus Christi Jesu. Statim initio vincula sua praetendit, ut misericordiam commoveat pro Onesimo supplicaturus, ac si tacite diceret: per haec vincula, quae pro Christo patior, te obsecro.
Et Timotheus frater. Fratrem suum Timotiieum vocat honoris causa, quod eum haberet operis Evangelici socium, tametsi subsidiarium ac dignitate longe inferiorem. Qua ratione alibi eum filium suum appellat. Hunc autem sibi adjungit, ut duorum intercessio plus valeat. Ac forte per Timotheum erat Onesimus ad Paulum adductus.
Philemoni dilecto et adjutori nostro. Dilecto ayaTCYjTOji, nomen est non participium, quemadmodum et vinctus, <5sauiog, paulo ante. Adjutorem vero, sive ut in Graeco est, cooperarium suum Philemonem salutat, non quod episcopus esset Colossensium, ut quidam putant, is enim Epaphras erat, ut ex Epistola ad Colossenses facile conjicitur, sed quod rebus et opere, quo poterat, Evangelium Christi promoveret. Quo sensu Rom. 16. et Phil. 4. mulieres aliquot laudantur, quod Evangelii essent cooperatrices.
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2. Et Appiae sorori carissimae. Graece dilectae, idem nomen cum superiori. Nec additur sorori. At e diverso Hieronymas sorori legit non dilectae. Unde mihi suspicio est Graecos codices olim variasse, ut in aliis esset ayaTcrjT^, dilectae; in aliis aSsXcpig, sorori, camque eadem varietas ad Latinos codices manasset, utramque lectionem fuisse conflatam in unam: sotoH dilectae seu carissimae. Appiam rogat, ut eum jam plane alium in gratiam hanc Philemonis uxorem fuisse verisimile est. Alioqui non eam Apostolus anteponeret Archippo. Legitur autem tam in Menologio Graecorum, quam in Ecclesiae Komanae martyrologio ad diem 22. Novemb. Philemonem et Appiam Colossis sub Nerone pro Christi fide lapidibus obrutos fuisse.
Et Archippo commilitoni nostro. Cur Archippum appellet suum et Timothei commilitonem, ex Epistola ad Colossenses intelligi potest, in qua sub finem ita scribit: Dicite Archippo, vide ministerium, quod accepisti in Domino, ut illud impleas. Erat igitur Archippus in Ecclesiae Colossensis ministerio, sive ut presbyter, sive, quod magis putamus, ut diaconus. Nam Graece illic pro ministerio est <5iaxovia. Cur autem ecclesiasticum ministerium metaphorice militia vocetur, et ministri commilitones, ea ratio est, quia in castris Ecclesiae, more militum, excubias agunt, et pro ea defendenda et propaganda assidue ex officio laborant. De hac militia sermo fuit 1 Tim. 1. et 2 Tim. 2.
Et Ecclesiae, quae in domo tua est. Erasmu3 vertere maluit congregationi, quam Ecclesiae, non considerans Apostolicum loquendi morem, quo Ecclesia dicitur non quaevis congregatio, sed ordinatus fidelium coetus, in quo ad scopum Christianae religionis alii regunt, alii reguntur; etiamsi unius tantum sint domus aut familiae. Sic idem Apostolus loquitur Rom. ult., 1 Cor. ult. et Col. 4. Quod ait tua, ad Philemonem refertur, ad quem principaliter hanc Epistolam scribit. Nam aliorum ideo tantum adscripsit nomina, quo majorem ad id, quod petit, benevolentiam sibi pararet.
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3. Gratia vobis et pax a Deo Patre nostro et Domino Jesu Christo. Solennis est Pauli salutatio, de qua saepe alias dictum est.
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4. Gratias agoDeo meo, semper memoriam tui faciens in orationibus meis. Adverbium semper, medio loco positum, etsi possit ad utrumvis hinc inde referri, rectius tamen sequentibus connectitur, hoc sensu: Ego Paulus, qui semper tui facio mentionem in orationibus meis, id est qui nunquam oro, quin tui meminerim, tuamque salutem Deo commendem, eidem Deo meo gratias ago. Plerumque haec duo conjungit Apostolus, orationem et gratiarum actionem, quia gratiarum actio petitionem commendat et quantumcunque jam acceperis, nunquam deest, quod adhuc petatur. De quibus autem gratias agat, indicant sequentia.
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5. Audiens charitatem tuam et fidem. Cum audiam, inquit, multa de charitate tua, gratias ago. Charitatem priori loco nominat, vel quod dignitate fidem antecedat: major enim horum charitas 1 Cor. 13., vel ut subnectendo fidem charitati, significet, se loqui non de quacunque charitate seu dilectione, sed de ea, cujus opera ex fide procedant, sine qua nequeunt esse Deo accepta. Textus Amtrosianus fidem anteponit charitati, nec non editio Syriaca, sed Graecis et Latinis omnibus reclamantibus.
Quam habes in Domino Jesu et in omnes Sanctos. Graece ad Dominum Jesum. Quamvis autem in Graeco diversae sint praepositiones TUpog et et<7, ad et in, fere tamen interpretes eas hoc loco confundunt, tanquam idem 6ignificantes. Unde Ambrosianus legit: In Dominum Jesum et in omnes Sanctos. Et neoterici vertunt: Erga Dominum Jesum et erga omnes Sanctos. Ipse etiam Hieronymus, etsi legat: In Domino Jesu, quod ejus commentarius satis prodit, indistincte tamen de utroque casu loquitur. Sed de sensu videamus. Nulla quidem dubitatio est, quomodo fides esse dicatur in Dominum Jesum, fide enim credimus in Christum filium Dei. Sed quomodo fidem quis habeat in Sanctos, merito quaeritur, cum in symbolo fidei tantum dicamus: Credo in Deum Patrem, et in Filium, et in Spiritum S. De aliis autem, nulla addita praepositione: Credo sanctam Ecclesiam catholicam, Sanctorum communionem etc. Nam credere in aliquem ecclesiastica phrasi e Scripturis desumpta, professio divinitatis est. Unde et Christus quando dixit Joan. 14. creditis in Deum, et in me credite, Deum se esse significavit. Quanquam Hieronymus sine scrupulo concedit, adeoque affirmat, etiam in Sanctos credendum esse, sed hoc sensu, quia qui credit in Deum, consequenter omnia credit, quae de Sanctis Deo auctore tradita sunt in Scripturis. Quin et apud veteres hic sermo legitur: credere in sanctam Ecclesiam. Verum sensus ille ab Hieronymo redditus huic Apostoli loco non quadrat. Sanctos enim vocat Apostolus non illos eximios, quos utriusque testamenti Scriptura commemorat, ut Abraham, Mosem, Eliam, Joannem Baptistam, sed in universum fideles seu Christianos. Est enim Ecclesia Sanctorum societas. Quidam igitur Apostolum sic exponunt: Quam fidem habes in omnes Sanctos, id est, quam adhibes sanctis fratribus Christum annuntiantibus. Alii sic: Quam habes communem cum omnibus Sanctis, id est fidelibus. Sed violentae sunt hae interpretatione3. Nobis admodum probatur Theodoreti distinctio, qua singula reddantur singulis, ita quidem ut fides ad Dominum Christum referatur, charitas autem ad omnes Sanctos, sitque sensus hujusmodi: Gratias ago Deo meo de his, quae fama referente de te audio, scilicet de fide tua, quam habes in Dominum Jesum, et de charitate, quam passim erga omnes Sanctos, id est, Christianos, ipsis operibus exerces. Haec distinctio, praeterquam quod lucem huic loco adfert alioquin obscuro, magnam accipit probabilitatem ex Epist. ad Col., quae et scripta est eodem tempore, quo ista, et eodem destinata. Nam in ea cap. 1. post alia verba istis similia sic legitur: Audientes fidem vestram in Christo Jesu et dilectionem, quam habetis in Sanctos omnes. Cur autem dicat: in omnes Sanctos, cum etiam malos et infideles diligere jubeamur, ad locum jam memoratum reddita a nobis est ratio.
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Vt communicatio fidei tuae evidens fiat in agnitione omnis boni. Quidam codices, quibus volunt Regia biblia, legunt: omnis operis boni. Nobis videtur intelligendumpotius, quam adscribendum: nam et infra bo?tum absolute dixit pro bono opere. Illud quoque, quod nos habemus evidens, Hieronymus ait in Graeco melius haberi: IvspYrjc, id est efficax sive operatrix. Nam et Chrysostomum ejusque sequaces eam vocem Graecam legisse testantur eorum commentarii. Nec secus legit Syrus interpres, dum ita circumloquitur: reddens fructus in operibus. Secundumhos Apostolus, posteaquam exposuit, de quo Deo gratias solitus sit agere, nunc subjungit, quid in orationibus suis a Deo petat, ut sensus sit: Oro, ut fides tua, quam laudavi, efficaciter sese communicet ac manifestet per opera bona. Fides enim ex operibus comprobatur, juxta illud Jacob. 2. Ego ostendam tibi ex operibus fidem meam. Sed cum Paulus Philemonem jam ante laudavcrit non solum a fide Christi, verum etiam a charitate, quam habebat, id est opere declarabat in omnes Sanctos, parum commode videtur haec precatio subjungi, ut fides ejus fiat efncax; nisi intelligas, magis ac magis, quomodo plerique expKcant. Sciendum autem, id, quod Latine est evidens, Graece dici IvapYrjq per a/.cpa, ut dubium non sit, quin ita noster interpres in Graeco legerit. Quam et veram esse lectionem, videlicet scribarum incuria jam olim unius literae commutatione depravatam, facile mihi persuasero, quod sensum efficiat planiorem atque instituto Pauli cong-ruentiorem. Est enim famae, de qualoquebatur, amplificatio, pertinens ad majorem laudem Philemonis. Etenim particula ut, Graece otuok^ non causam denotat, sed eventum. Hoc igitur est, quod dicit: Audio fidem tuam in Christum, audio et charitatem in omnes Sanctos; adeo sane, ut illa tua in sanctos beneficentia ex fide profecta neutiquam latere possit, sed omnibus evidens ac manifesta fiat, agnoscentibus et praedicantibus opera tua bona, quae plurima facis. Similem lectionis varietatem in eodemGraeco vocabulo disci\ssimus ad illud 1 Cor. ult. Ostium enim apertum est magnum et evidens. Quid autem Apostolica phrasi sit communicatio in Sanctos, alia loca plauius ostendunt, ut Rom. 12. Necessitatibus Sanctorum communicantes, et Heb. ult. Beneficentiae et communionis nolite oblivisci. Sensum, quem dedimus, ex iis etiam, quae B. Thomas in hunc locum scribit, elicere promptum est. JPorro tota haec Philemonis laudatio eo spectat, ut excitetur ad charitatem etiam Onesimo praestandam, utpote jam sancto, id est fideli et fratri, sicut infra dicit.
Quod est in vobis in Christo Jesu. Ne Philemon tanta sui laude extollatur; primum opera ejus aliis facit communia, quasi partem eorum in alios transferens, dum non dicit, in te, sed, in vobis. Per hoc autem significat domesticam Philemonis Ecclesiam bonorum operum ejus adjutricem. Deinde monet, unde ea habeat, scilicet ex beneficio gratiae Christi; ut, quemadmodum annotat Hieronymus, quicquid boni in Philemone laudatur, inde bonum sit, quia de fonte Christi ducatur. Potest autem illud, in Christo Jesu, quoniam Graece est, in Christum Jesum, sic etiam intelligi: Quae bona opera fiunt a vobis erga Christum Jesum. Nam, ut admonet Theophylactus et Oecumenius, in Christum refertur, quicquid boni egentibus impenditur, maximeque sanctis, nimirum attestante Domino: Quod wni ex fratribus meis minimis fecistis, mihi fecistis. Notandum, hic multos codices tam Graecos, quam Latinos pro secunda persona primam exhibere: quod est in nobis. Quod et apud Oecumenium legitur. Sed veram e3se lectionem, quam interpretati sumus, ipse contextus sermonis satis ostendit.
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7. Gaudium enim magnum habui et consolationem in charitate tua. Graece: Gaudium enim habemus multum et consolationem super charitate tua. Dicit habemus, vel quia loquitur in persona fidelium, qui erant Romae, vel quia Timotheum secum loquentem facit. Multi Graeci codices pro gaudio gratiam legunt. Est enim inter Graeca vocabula ^aptv et /apav unius tantum literae discrimen, ut facilis sit lapsus ex uno in alterum. Quod et contigit in tertia Joannis epistola, ubi vulgati codices habent: Majorem horum non habeo gratiam; cum in Graeco sit x«pav gaudium. Quam et hujus loci genuinam esse lectionem arbitramur. Sentit enim Apostolus, jure se gratias agere Deo de charitate Philemonis, quod ex ea multorum seimonibus ad se delata perciperet iugentem animo laetitiam, atque in vinculis et afflictionibus consolationem. Quae fuerit autem ea charitas, rursus explicat.
Quia viscera sanctorum requieverunt per te, frater. Requieverunt, id est refocillata sunt, quod infra vertit reficere, id est recreare, refocillare. Viscera peculiari idiomate scripturae novi testamenti significare solent intimum erga alios affectum amoris et misericordiae, ut Lucae 1. Per viscera misericordiae Dei nostri. Philip. 1. Quomodo cupiam omnes vos in visceribus Jesu Christi, et cap. 2. Si qua viscera ac miserationes. 1 Joan. 3. Et clauserit viscera sua ab eo. Unde et commotio viscerum metonymice commiserationem significat, Genes. 41. et 3. Reg. 3. Verum in hac epistola, in qua ter viscera leguntur, magis proprie videtur hoc nomen accipi, videlicet pro hominibus, quorum sunt viscera; cum quadam tamen connotatione miseriae misericordiam provocantis. Itaque sensus est: Philemonem suam charitatem in eo declarasse, quod sanctos, id est fideles, inopia aut miseria corporali pressos misericorditer refocillasset. Suggerit hunc sensum Cajetanus; aliorum expositiones, quia coactiores videntur, praetereo. Quod addit, frater, affectus magnitudinem exprimit, quasi dicat: propter haec merito mihi diligendus es ut frater. Hactenus exordium. Sequitur nunc propositio.
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8. Propter quod multam habens fiduciam in Christo Jesu imperandi tibi quod ad rem pertinet. Graece, quod decens est, id est, quod convenit te facere; pro quo vertit Erasmus, id quod officii tui erat. Minus placet Hieronymi lectio, quod prodest. Ulud quoque monemus, particulam tft Christo non ad verbum subsequer.s imperandi (quod cuipiam videri posset), sed ad praecedentia referendam, quemadmodum patet ex Graecis, ubi hic est ordo: Quapropter multam in Christo fiduciam habens. Sensus igitur est: Quamvis multa possim erga te uti per Christum fiducia seu libertate (nam Graece est TZOLpprpia.), qua etiam tibi imperem id, quod aequum est:
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9. Propter charitatem magis obsecro. Quamvis, inquit, imperare possim; charitas tamen, qua te ut fratrem amo, facit ut malim rogare. Significat, se cum eo agere non ut Apostolum cum discipulo; sed (sicut ante eum appellavit) ut fratrem cum fratre, cujus est rogare, non imperare.
Cum sis talis, ut Paulus senex. Ita quidem legit etiam Ambrosianus; ut sit sensus: Non impero, ut minori, sed rogo, ut aequalem atque coaevum; cum et ipse sis senex, sicut ego. Non enim decet senem seni imperare, sed junioribus. Verum huic sensui primum repugnat Graeca scriptura, quae non aliter ieddi potest Latine, nisi manente persona, quae praecesserat in verbo obsecro; videlicet hoc modo: Cum sim talis ut Paulus senex. Atque eam lectionem etiam Syra versio comprobat. Obstat deinde quod additur: et vinctus Jesu Christi, hoc enim in Philemonem non competit, qui vinctus non erat. Qui si aliquando vincula passus fuisset pro Christo; non id Paulus iu laudibus ejus tacuisset. Nam quod Ambrosianus interpretatur eum vinctum Jesu Christi, id est, obligatum negotiis Dominicis, vel propter nomen ejus obnoxium vinculis et assidue periclitantem more Apostolorum: nimis longe petitum est. Quis enim propter haec sola legitur usquam appellatus vinctus Jesu Christi? Quod igitur Graeca volunt, cum Hieronymo sequamur, ut sensus sit: Obsecro te ego talis, nimirum Paulus Christi Apostolus, idemque senex, quem parum alioqui deceat rogare. Habent haec singula pondus suum ad movendum Philemonis animum: dignitas et aetas et, quod statim sequitur, vinctum esse Jesu Christi. Quaeritur, quomodo Paulus senem se vocet; cum ex eo tempore, quo persecutus fuit ecclesiam Dei, quando adhuc teste Luca Actor. 7. adolescens erat, usque ad quartum Neronis annum, quo scripta est haec epistola, tantum fluxerint anni 24. Nonnulli putant Graeco vocabulo TcpsopUTTrjQ oflicium hoc loco significari, non aetatem. Sed hoc commentitum est. Usu namque Apostolico 7ipsoj3uTSpoc;, non 7cp£o|36TY]Q, officium et ordinem ecclesiasticum omnibus notum significat. Dicendum igitur, Saulum persecutorem adolescentem, seu potius juvenem, vsaviov, vocari ab aetate juvenili, quae protenditur usque ad annum 35., imo secundum alios usque ad annum 40. Juxta banc supputationem potuit Paulus jam esse 6exagenarius. Qua de re consule Cardinalem Baronium tom. 1. annal. ad annum Christi 36. Nam Cajetaai supputatio scribentis in hunc locum, minus exacta est. His adde, quod Paulo canos et rugas eenectutis acceleraverant labores, carcores, aerumnae et solicitudines, quas pro Christinomine sustinuerat. Observa 6tiam, quod Paulum, quando convertebatur, virum vocat Ananias. Act. 9.
Nunc autem et vinctus Jesu Christi. Tertium hoc addit, idemque ad persuadendum efEcacius caeteris: non quod vinctus sit (hoc enim per se contemptum et ignominiam magis sonat quam dignitatem aliquam Paulinam), sed quod vinctus sit Jesu Christi. Nam hoc apud Christianos pro summa dignitate (et merito) reputabatur: et hoc nomine ac titulo saepe alias gloriatur Paulus.
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10. Obsecro te pro meo filio, quem genui in vinculis, Onesimo. Graece, in vinculis meis. Postulationem exponit mirabili charitatis aflectu; dum eum, quem commendat, hominem servum, fugitivum ac furti reum, filium suum vocat, quasi dicat: non jam servo tuo, sed filio meo parces ac veniam dabis. Non abjicies me precantem pro meo ipsius filio. Quomodo autem filius suus sit, exponit addens, quem genui in vinculis, id est, quem in carcere constitutus in fide institui et Christianum feci. Quippe solemne erat Paulo, eos, quos ad fidem Christi per Evangelium deduxisset, filios suos a se genitos vocare, ut 1 Cor. 4. et Gal. 4., tametsi non eos sibi, sed Christo genuerit; nec sua sed Christi virtute. Recte tamen suos vocat, ratione ministerii, quod ad eorum novam in Christo nativitatem contulerat.
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11. Qui tibi aliquando inutilis fuit: nunc autem et mihi et tibi utilis. Graece et Syriace transposito pronominum ordine, tibi et mihi utilis. Sic et Hieronymus, Ambrosianus et Primasius legunt. Eundem ordinem vidimus in egregio ac pervetusto MS.Laudensi. Atqueita scripsisse Apostolum, res ipsa loquitur. Plus enim facit ad persuadendum, si Philemonis utilitatem ante suam ponat; quasi diceret, tibi imprimis, deinde et mihi utilis. Neoterici fere omnes annotant, Apostolum hic alludere ad nomen Onesimi, quod utilem significat, quasi dicat: Servus tuus Onesimus antehac parum nomini respondit. Inutilis tibi fuit et damnosus fuga et furto. Nunc autem postquam resipuit et Christo nomen dedit, vere est Onesimus, id est, utilis tibi et mihi. Hanc allusionem veteres non attingunt. Nec admodum sane verisimilis est; cum Apostolus utilem et inutilem nominando, vocabulis utatur ab Onesimo plane diversis. Ea sunt a/pyjotoq et su^pyjOT0<;. Bene autem annotat B. Thomas, rhetoricam et civilem esse extenuationem in verbo, inutilis. Non solum enim inutilis fuerat Onesimus domino suo, sed grave damnum intulerat: verum mitigat hoc Paulus, tantum dicendo inutilem. At nunc, inquit, et tibi et mihi utilis: tibi, quia talis nunc est, ut utilitatem ab eo merito expectes, tanquam a Christiano et proinde liberaliterservituro: mihi autem utilis, per obsequium, quod in carcere detento praestitit.
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12. Quem remisi tibi. Tibi, non est in Graecis, nec in omnibus Latinis. Quamvis, inquit, mihi sit utilis ac pene necessarius: remisi tamen, id est, nunc eum ad te dominum suum remitto, cum hac epistola commendatitia. Tu autem illum, ut mea viscera, suscipe. Pro ut legendum, id est. Non solum enim Graeca sine ambiguitate sic habent, verum etiam Hieronymus ita legit et exponit, adstipulantibus quoque vetustis ac probatissimis exemplaribus Latinis. Est autem sensus: Tu eum, hoc est, meipsum, suscipe. Jam enim illum per charitatem in mea viscera recepi, ut unus mecum factus sit, ut proinde et tibi tanquam alter ego pari charitate suscipiendus sit et amplectendus. Interpres Syrus sensum hoc modo expressit: Tu autem tanquam filium meum ita excipe eum. Itaque per viscera, filium intellexit, tanquam ex visceribus genitum; quomodo in persona B. Virginis canit ecclesia: De meis visceribus genui Deum et hominem. Utrovis modo Pauli verba accipias, mira est in iis efficacia ad placandum Philemonem. Non enim poterat in Pauli viscera saevire, aut durius aliquid committere. tinere. Graece, volebam, id est, cupiebam, ut alii vertunt. Ut pro te mihi ministraret in vinculis evangelii. Occupatio quaedam est. Nam dicere poterat Philemon: Si tam ille tibi utilis erat; cur non eum apud te retinuisti? Ad hoc ita respondetPaulus: Maluissem, inquit, eum apud me retinere, ut mihi ministraret in vinculis, quae patior Evangeli causa, tuasque vices suppleret: neque enim dubito, quin ipse si Romae esses, hoc officium mihi libenter esses impensurus. Hic observa quod ait, pro te, et rursus, in vinculis evangelii. Sunt enim circumstan- fiuiL Bitll Comm. Tom. II. tiae ad persuadendum vehementer appositae, quemadmodum et id quod sequitur.
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14. Sine consilio autem tuo nihil volui facere. Pro consilio, Graece est sententia, id est voluntate, ut Hieronymus exponit. Quanquam non male vertit noster interpres. Sensus enim est: Sed te inconsulto, ac praeter voluntatem tuam nihil hujus rei facere volui, scilicet ut servum tuum apud me retinerem mihi ministraturum. Nolui hac in re desiderio ac necessitati meae obsequi; quamvis ex potestate possem. Iterum hic innuit, se jure potuisse, ob suam, imo ecclesiae necessitatem, Onesimum retinere, sed noluisse: quia videbat non expedire, ut hac sua potestate uteretur; ne de jure Philemonis aliquid videretur detrahere, cum nonnulla fortassis etiam illius offensa. Sed hac causa dissimulata, aliam subjungit magis spectantem ad laudem Philemonis.
Vti ne velut ex necessitate bonum tuum esset, sed voluntarium. Pro uoluntario, Graece spontaneum, ut alii vertunt. Nolui, inquit, eum mihi retinere: ne si id facerem, tametsi tu factum meum boni consuleres aut etiam probares, tamen minus laudis haberet opus tuum bonum, velut a necessitate profectum magis quam a voluntate. Nunc autem illum tibi remitto, ut quidquid de eo boni statueris, id non aliter quam sponte ac libera voluntate abs te factum judicari possit. Observant expositores, non dicere Apostolum, necessitate, sed velut ex necessitate. Nam etsi bonum Philemonis non erat ex necessitate futurum; tale tamen videri potuisset. Sed quaeres, quodnam illius bonum erat futurum voluntarium? Neque enim Romam ad se remitti cupit Onesimum Paulus cum infra dicat: Para mihi hospitium. Spero enim etc. Respondeo, verisimiliter exspectasse Paulum, ut Onesimus aut sibi donaretur, aut simpliciter manu mitteretur. Caeterum hic locus necessitatem a bono opere excludens (ut haereticorum quoque removeamus objectionem) non magis adversatur votis, sive monasticis sive qnibuscunque aliis, quae in ecclesia Catholica probantur, quam praeceptis apostolicis atque etiam divinis. Non enim hic est sermo de necessitate obligationis, quae communis est omnibus praeceptis et votis; sed de necessitate coactionis. Unde et Syrus interpres pro necessitate, coactionem vertit. Atqui coactio libertatem aut tollit aut minuit, non autem obligatio. Quare sicut praecepta non repugnant libertati voluntatis, ita nec vota. Nam si quando ea, quae ex voti fiunt obligatione, minus voluntarie fiant, per accidens id contingit, languescente animo ejus qui voluit; quod et in praeceptis adimplendis similiter contingere, nemini dubium est. Sed hac de re plura diximus ad illud 2 Cor. 9. Non ex tristitia aut ex neceseitate.
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15. Forsitan enim ideo discessit ad horam a te, ut aeternum illum reciperes. Discessit, Graece, secessit. Nec additur a te. Estque ea lectio textus Ambrosiani. Hora definitum ac breve tempus significat, non solum Graecis, sed etiam Latinis. Alii vertunt, ad tempus; sed idem significatur. Itaque Paulus fugam Onesimi his verbis extenuat, quasi non tam fuga fuerit, quam secessus parvi temporis, quo sese recolligens et in alium hominem mutatus ad dominum, longe melior atque utilior, rediret. Dicit autem, forsitan; quia res ei non erat certa propter mutabilitatem humanae voluntatis, aut potius, sicut dicit B. Thomas, quia incomprehensibilia sunt Dei judicia. Quod vero dicit, ideo discessit, non intentionem significat discedentis, sed eventum cujusdam boni, quod ex ejus facto Deus per suam providentiam intendit. Quandocunque enim ex re seu facto quopiam per occasionem bonum aliquod sequitur, Deum hoc intendisse certum est, apud quem casus et fortuna locum non habent, utpote cujus aeterna providentia infallibiliter omnia ordinantur in fines. Porro quod ait, ut aeternum illum reciperes, quidam sic intelligunt: ut qui antea parum utilis tibi servus fuit, eum nunc, postquam ad meliorem frugem conversus est, reciperes perpetuo utilem tibi futurum. Hi legere malunt: ut perpetuum illum reciperes. Verum magis placet aliorum expositio, quae talis est: Ut pro servo tomporario reciperes illum aeternum, id est nullo unquam tempore, ac ne morte quidem, abs te discessurum: reciperes autem (quod continuo sequitur) non ut servum, sed ut fratrem. Nam servitus omnis hac vita finitur: at fraternitas christiana manet in aeternum. Quod autem Cajetanus aeternum putat adverbialiter accipi posse, Graeca non admittunt.
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16. Jam non ut servum, sed pro servo carissimum fratrem. Significatur alia illius fugae utilitas, quod ejus occasione ex servo frater factus sit domini sui. Graeca sic habent: Non amplius ut servum; sed supra servum, fratrem dilectum, Hieronymus legit, plus servo, ut videri possit etiam noster interpres ita vertisse, cum praesertim sint bbni MSS. qui sic legant; in quorum numerb nos vidimus codicem Laudensem. Sensus est: Habiturus eum deinceps non ut servum; sed servo majorem, id est, servili conditione superiorem, nempe fratrem.carissimum.
Maxime mihi. Ne Philemon iniquius ferret, fratrem suum dilectum vocari qui fuerat servus, idemque male meritus; anticipat sermonem Paulus, atque illum prius suum fratrem agnoscit, eumque maxime sibi dilectum. Nam ex quo renatus fuerat in Christo Onesimus, patrem cum Paulo caeterisque fidelibus communem habere coepit eum cui dicitur: Pa^ ter noster, qui vs in coelis. Interim observa insigniter christianos in Apostolo affectus, qui Onesimum modo filium suum, modo fratrem vocat.
Quanto autem magis tibi et in carne et in Domino? Quod ait, in carne, tribus modis exponi video. Nonnulli significari putant Onesimum perinde, ut Philemonem, natione gentilem esse; et hoc nomine fratrem ejus secundum carnem. Nam si Judaeus fuisset, ipsius Pauli potius erat socundum carnem frater dicendus. Alii in carne fratrem interpretantur membrum ejusdem familiae. Tertia est Hieronymi et Graecorum expositio, qui in carne fratrem intelligunt, quod jam a priori nequitia correctus, haberi dignus possit, cui mundana negotia seu ministeria committantur, ut sensus Apostoli sit: Quum mihi sit frater summopere carus ob solam conjunctionem spiritualem; tibi magis esse debet, cui cum illo duplex intercedit necessitudo, sive ut ita dicam fraternitas: altera, qua tibi conjunctus est secundum carnem, id est in negotiis hujus saeculi; altera, qua conjunctus in Domino, id e3t secundum spiritum, atque in rebus spiritualibus. Locus hic non significat, servos jure Christianae religionis absolvi a conditione servili; id quod multo post a principibus Christianis, in favorem sanctae religionis, est constitutum: sed eos, ubi facti fuerint Christiani, a dominis Christianis affectu fraterno suscipiendos et complectendos esse, nimirum ut fratres in Domino, in quo non est servus et liber Gal. 3.: Omnes qnim vos fratres estis, inquit ipse Dominus Matth. 23. Quod autem haec fraternitas servitutem non aboleat, idem Apostolus docet 1 Tim. 6. de servis ita scribens: Qui autem fideles habent dominos, non contemnant, quia fratres sunt; sed magis serviant, quia fideles sunt et dilecti. Sed quaeret aliquis, cur Paulus a Philemone non id petiverit, ut Onesimum manumitteret. Respondeo: Quamvis ex superioribus appareat, Paulum aliquid ejusmodi tacite expectasso a Philemone; non tamen expresse id petere debuisse. Primum, ne videretur Onesimus ex maleficio commodum reportasse, videlicet ex furto et faga libertatem adeptus. Deinde, quia forsitan erat Philemoni futura nimis onerosa petitio; nam servi erant dominis suis valde utiles, et bona pars possessionis eorum. Denique visus fuisset Apostolus facere contra suam doctrinam, 1 Cor. 7. Servus vocatus es? non sit tibi curae. Quod si interroges, an saltem lege charitatis debuerit eum Philemon libertate donare? Respondeo, id non liquere. Res enim pendet ex circumstantiis. Nam quibusdam non expedit, ut sint liberi: et ut expediat, si tamen operae eorum necessariae sint dominis ad sustentandam familiam, non tenentur domini, ne quidem ex debito charitatis, hac utilitate seipsos privare.
1:17
17. Si ergo habes me socium, suscipe illum sicut me. Concluditpetitionem, cum apposita conditione sane quam efficaci; ut, si non faciat, periclitari videatur societas amicitiae, quae Philemoni erat cum Paulo. Quomodo dicere solemus: Si me amas, id mihi praesta. Imo speciem habet obtestationis, quasi dicat: Per amicitiam nostram te oro, ut illum suscipias. Addit autem, sicut me, id est, tanquam alterum me; non quod eum velit tanto cum honore suscipi, quanto ipse a Philemone susciperetur: sed ut significet, eam rem tam sibi gratam fore, atque si in ipsius personam collatum esset beneficium; aut certe rogat, ut in Onesimo recipiendo consideret non qualis ille fuerit, sed qualis jam sit; nempe filius et frater Pauli, et quodammodo ipse Paulus.
1:18
18. Si autem aliquid nocuit tibi aut debet: hoc mihi imputa. Nocuit, Graece, injuria affecit. Ambrosianus: Si aliquid laesit te. Hinc colligitur, Onesimum aliquid Domino suo surripuisse priusquam fugeret. Unde dicere poterat Philemon: Paratus sum eum tua causa recipere in gratiam: sed ita tamen, ut quod abstulit, restituat. Hanc objectionem removet Paulus, dicens: Si quid damni dedit, quod tibi sarciri velis; aut si omnino quippiam debet, id mihi imputa, id est, damnum omne ac debitum ejus in me recipio, et si repetendum est, a me repete, me pro illo sponsorem accipe. Non igitur hic sermo est de imputatione peccati, sed de compensatione damni. Et illud si non dubitantis est, sed furti invidiam mitigantis.
1:19
19. Ego Paulus scripsi mea manu. Ut de damno securus sis, inquit, accipe chirographum meum, has literas mea manu scriptas, quibus me fidejussorem interpono. Non liquet, an totam Epistolam sua manu scripserit Paulus, an vero hoc solum: Ego Paulus scripsi mea manu. Quod si totam scripsit, fuit ea res Philemoni procul dubio vehementer rata, nec minus honorifica; nimirum a tanto Apostolo totam Epistolam ipsius digitis exaratam accepisse.
Ego reddam. Graece anov.au), id est dependam sive rependam, ut habet Syriaca versio. Significat, se non quomodocunque spondere, sed absolute suam ipsius personam pro debito solvendo obstringere. Ut non dicam tibi, quod et teipsum mihi debes. In Graeco verbum est compositum 7ipooo<pei'Xetc, id est insuper debes, quomodo verterunt Erasmus et Hentenius. Hoc novo argumento Philemonem premit. Nam quia Philemoni verecundum erat futurum et parum honestum, si a Paulo debitum servi repeteret; dicit nunc Paulus, seu potius civiliter insinuat, utens rhetorica praeteritione, etiamsi non reddat, Philemonem sibi vicissim multo amplius debitorem esse, ut qui seipsum Paulo debeat. Itaque tanta quadam reconventione cum eo agit, videlicet allegatione debiti antiquioris ac longe majoris. Porro Philemon seipsum Paulo debebat, id est, salutem suam, quia Pauli praedicatione factus fuerat Christianus. Quod tamen quomodo verum sit, ambiget quispiam, cum Paulus Colossensium civitatem, ubi Philemon habitabat, non accesserit, quemadmodum ex ejus ad Colossenses Epistola satis apparet. Sed cum Cajetano respondeo, fieri potuisse, ut Philemon alio quopiam loco, ad quem forte profectus fuerat, Paulum evangelizantem audierit atque etiam cum eo amicitiam contraxerit. Alia responsio est, si dicatur Philemon Paulo debitor fuisse suae salutis, quod a discipulo ejus Epaphra, Colossensium Apostolo, quem Paulus illuc miserat, una cum aliis Colossensibus conversus fuerit ad Christum. Erat hic Epaphras, quando scribebatur haec Epistola, Pauli concaptivue, ut infra dicitur.
1:20
20. Ita frater ego te fruar in Domino. Graecum vat, quod interpres vertit ita, Hieronymus accipit quasi quoddam adverbium blandientis, quale Hebraeis est na in vocabulo Ilosanna. Secundum quam expositionem Apostolus, ut nihil omittat eorum, quae ad persuadendum faciunt, etiam blandimentum sermonis adhibet, ut si diceret: Eja, mi frater, id mihi praesta, ut ego te fruar. Alii vero, quibus Syrus interpres annuit, propriam adverbii Graeci significationem retinent, ut sit affirmantis; quod Latine dicitur: nae, certe, etiam, ac sensus sit: Certe frater te rogo, suscipe eum. Id enim supplet Chrysostomus. Fruar, Graece ovaijiTjV, optativi modi verbum est, non indicativi ac diversum ab iis, pro quibus alibi legitur frui in nostra versione, ut Sap. 2., Rom. 15. et 1 Tim. 6. Significat autem, fructum, voluptatem aut utilitatem ex re quapiam percipere. Sensum igitur hunc reddunt: Ita mihi contingat te frui, id est, ex tua praesentia tuoque colloquio ac praeclaris operibus capere voluptatem. Nonnulli sic: Ita tecum condelecter in futura beatitudine. Verni£ alii pressius considerantes Graeci verbi significatum, putant ita recte verti posse: Hunc fructum abs te consequar, id est sine quaeso, ut hoc abs te beneficium impetrem, scilicet Onesimi reconciliationem. Qui sensus optime convenit textui. Addit autem in Domino, sive quia fructus et delectatio undecunque percepta, vana est, nisi in Deum referatur; sive ad significandum, se non nisi per Christum exspectare illud bonum, quod optare se dicit. Est autem in Graeco verbo manifesta allusio ad nomen Ontsimi, quod utilem significat, quasi dicat: Hanc utilitatem mihi praesta, deprecanti pro Onesimo, qui ab utilitate nomen accepit. Occasione praesentis loci quaeri posset, quomodo frui et uti differant apud Theologos, quibusque rebus fruendum sit et quibus utendum. Sed de ea re ex professo egimus ad initium lib. 1. Sent. Nam hoc quidem loco frui non tam specialiter sumitur, ut de eo Theologi disputant.
Refice viscera mea in Domino. Quidam codices habent in Christo, sed verior est lectio in Domino, quam Graecis consentaneam editio quoque Clementina comprobat. Quanquam in sensu non est diversitas. Dominus enimipseest Christus. Haec pars exprimit fructum seu beneficium, quod dicebat se optare. Potest autem bifariam exponi: Refice viscera mea, id est, meipsum pro Onesimo solicitum et anxium recrea, refocilla in his vinculis. Id autem facies, si Onesimum in gratiam receperis. Vel sic: Onesimum tanquam viscera mea, id est alterum me, a metu concepto recrea, veniam dando et in gratiam recipiendo. Nam et supra dixerat: illum, id est mea viscera, suscipe. Tradit hunc intellectum Hieronymus, qui praeterea monet, illud in Domino referri posse vel ad viscera, vel ad verbum refice. Priori modo semms erit: Refice Onesimum, qui est viscera mea in Domino, id est, quem ego ut mea viscera Christiano amore complector. Altero modo: Onesimum refice in Christo, id est, hanc ei gratiam praesta per Christum aut propter Christum. Suau^t hunc sensum pars praecedens, in qua similiter ad verbum refertur, in Domino, quasi dicat: Ita fiet, ut ego te fruar in Domino, si tu Onesimum reficias in Domino.
1:21
21. Confidens in obedientia tua, scripsi tibi. Confidens, Graece confisus. Hic rursus insinuat, se, quamvis precibus agat cum Philemone, posse tamen praecipere. Id enim includit obedientiae nomen. Ac si diceret: Obedientia tua mihi probe cognita facit, ut plane confidam, me impetraturum id, quod his literis flagito: quoniam etsi praeciperem, obedires. Hoc autem dicit cum insigni laude Philemonis, ut proinde haec pars permagnam movendi vim habeat, adeo ut hic exclamet Chrysostomus: Quem lapidem ista non flecterent, non emollirent? Et tamen orationem adhuc auget, quod sequitur: Sciens, quoniam et super id, quod dico, facies. Tantam, inquit, novi tuam erga mo obedientiam, ut non dubitem, quin plus etiam quam peto, sis praestiturus. Sic secundum Deum laudatus Philemon non poterat non annuere postulatis.
1:22
22. Simul autem et para mihi hospitium. Hoc adjicit, non quod magno apparatu opus esset ad Paulum hospitio excipiendum; aut quod is de praeparando sibi hospitio magnopere solicitus esset: sed pro novo argumento; scilicet ut Philemon, audiens Apostolum brevi venturum, vereatur, ne si rogata non praestiterit, offensionem ejus ac reprehensionem incurrat.
Nam spero per orationes vestras donari me vobis. Id est, spero futurum, ut Deus precibus vestris exoratus me vobis donet, ac praesentem exhibeat. Per hoc quod ait donet, non autem reddat aut restituat, sicut dicitur Hebr. ultimo, conjectura sumi potest ad ejus confirmationem, quod superius atque alibi in arg. Epist. ad Coloss. dictum est, Paulum non per seipsum, sed per alios Evangelium Colossensibus praedicasse. Porro manifestum est ex hoc loco, Paulum, quando hanc scripsit Epistolam, spem habuisse non levem suae liberationis e carcere. Sicut etiam ad Phil. 1. et 2. sperat ac promittit ad eos reditum. Quomodo ergo, dicet aliquis, in 2. ad Tim. Epist., quam multo ante hanc scriptam fuisse suo loco ostendimus, quasi martyrio jam proximus, dixit: Ego enim jam delibor, et tempus resolutionis meae instat; cursum consummavi etc. Hujus dubii solutio pendet ex intellectu verborum, quae ad Timotheum scripta sunt. Non enim ibi loquitur Apostolus de tempore proxime instanti, sed quo paulatim per carceres et persecutiones tendat, significare voluit; quemadmodum id a nobis expositum est. Nam ex prioribus Romanis vinculis has Epistolas scripsit.
1:23
23. Salutat te Epaphras concaptivus meus in Christo Jesu. Sicut initio Epistolae Timotheum adhibuit, velut comprecatorem; ita nunc in fine multorum addit consalutationes, ut intelligat Philemon, se non solum a Paulo et Timotheo, verum etiam ab aliis Pauli discipulis et communibus amicis, tacite saltem atque ipsa salutatione rogari pro Onesimo. Horum primum merito nominat Epaphram; quod is Colossensium esset Apostolus, et pro Chri6ti nomine, perinde ut Paulus, in vinculis teneretur. De quo plura in Epistola ad Col. Vide, si lubet, apud Hieronymum fabellam, quam narrat de Epaphra Pauli concaptivo, sed indigna, in qua refellenda moremur.
1:24
24. Marcus, Aristarchus, Demas et Lucas adjutores mei. Graece, cooperarii mei, scilicet in negotio Evangelico. Nominantur bi omnes etiam in Epist. ad Col., ut satis liqueat, hanc Epistolam simul cum illa missam fuisse. Petendum ex eodem loco et ejus commentario de singulis istorum quatuor, quinam' fuerint; ne hic eadem repetamus. Jam ex eo quod Demas, putatur enim idem esse, in utraque Epistola unus est salutantium, qui in 2. ad Tim. culpatus fuit, quod Paulum reliquisset diligens hoc saoculum, colligere debemus, eum postea ductum poenitentia rediisse ad obsequium Pauli, quem reliquerat. Qua de re plura 2 Tim. 4. et Col. 4.
1:25
25. Gratia Domini nostri Jesu Christi cum spiritu vestro. Amen. Cum spiritu vestro, id est v6biscnm, phrasi Scripturae; quod et in more est Ecclesiae; velut dum sacerdoti dicenti: Dominus vobiscum, respondetur: Et cum spiritu tuo, id est tecum. Optat igitur Philemoin et caeteris, ad quos scribit, gratiam Christi Domini. Quo nomine omne bonum salutare comprehendi, saepe dictum est alibi. In Graecis codicibus subscribuntur haec verba: Ad Philemonem scripta est e Roma per Onesimum servum. |fyfci^#f^#^#:^^ *X*:f\V* f^#fv# *v* *'* ^* fs:$ * * * * X*^* K* $\* fs; * X* ef%' f#;J#####;^ * K*K**\* *v* f #j?f *;# *;* *;# *;# i;# *;# #j?f -i;# *;Sf i ^f *;# * pf i ^f *;# #;f # jff #;* i ptmpfmpl if\# f\# ^* ^ * X # x * 'X •*■ x * X $%$ f^#%#%# X •* X * X * *\ * f\# f\ * X * fMi [:f\#f\#.f^ ^1|\#f^f\#f\*f^ i%#fs#fvv#f\#^?##*#*#*###*# s%#fs#fs#^* ^&m#m$m:pfm$m$mfr fs#fs#fs*:fs#:fs#^^ #mpr*prmpr*pt pfmpfmprm.pr-m #mpfm.pfmj$mpfmprm %ifs#fs#f\*:f^^^ fm.pf i /? * /? * /? * X H*^*f< fmtfmpfwpfmpf* %#%#%#%#▼ #jf## *^f *yf * f\#fs*fs*fs#* fm&mpfmptmpfii tfs*f\*X*fv#* fmprmprmprmpf?fs#*\#fs#:fs^*1 imptmpfmpf ffs#fs#f\#fsV#:1 fmpfm^mpfmpf:: ^#%#.%#^#^ fmptmpfmpfmpf ^#1^#f^#X#^ 4f A "5f & # * # $ #.. ^f |;# * ^r *;.*• if^#^#f^#f^i ^? *;# $;# * pf *;?? *f\* ^*^*^* /f *;# *;?> pfmpfwpfmpf ^mpfmptmpfmpf * *c ^ * ^ * y? i 7f * ^f i ^f * pf * ^\ '* "t*\ * ^ * ^\ * pfmptmptmiif m%m^&%0%M ^m^mpfmpf $:pt *?\*% ^^ iHt iNSTrruTr »f tn>»AFv«L stuoies fmprmprmprmpr> ■ •_.»• ^ ^ •■ 10 ELMSLEY PLACE X*^*K**v* ' i t^, i ^ *?\ * ^ * TORONTO 5, CAnaoa. fmprmprmpfmpf>?f^fs#fsv#fs#' Wmprmprmprmprt fsv*fs*fs*f\#^ 'mpfmpfmpfmpf ^*X*^*f\*; ;?*;#*;#*;# e%#%#fs#%#' ^mptmpfmprmpt n#X#f^#%#' 'mprmprmprmpf, ^#fs#X#f;#1 1^#fsv*:fs#%* itmpfmpfmpr %ptmpfmpf ^#%#f\#f\# l^ptmpfmptmpf K»X*K*^* ^*^*^*^* f%$*pf*pf*$ x*^*^*x*i!mpf*pf*pf*p* pt%ptm:pfik.pf *K*^*^*^;* *x*^*x*^* ,*' * ^ it%i:fs#f^#%#' >fi/f tpfmpt »^*X*X*^* pfiipf*pfmpf ^*^*"K.m\m pfmpfmpfmpfmpf.*,M*;**\*K* jfmpf*pf*pf w*^**s*^*^*1 pfmpfmpfmpfm* %*X*^*X*^\*;# + pf*pf+p? *?? &&#&$*$&&;*X*X*^*^*1 itfm$mpfm.pfm/f ^X*^*^*^*1 jrmprmprmprm*;#^*^*\*^*1
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.