Lecture 1 — Greeting

^1:1^ Paul, a prisoner of Christ Jesus, and Timothy, a brother: to Philemon, our beloved and fellow laborer, [n. 3]

^1:2^ And to Appia, our dearest sister, and to Archippus, our fellow soldier, and to the church which is in your house.

^1:3^ Grace to you and peace, from God our Father and from the Lord Jesus Christ. [n. 6]

^1:4^ I give thanks to my God, always making a remembrance of you in my prayers. [n. 7]

^1:5^ Hearing of your charity and faith, which you have in the Lord Jesus and towards all the saints: [n. 9]

^1:6^ That the communication of your faith may be made evident in the acknowledgment of every good work that is in you in Christ Jesus. [n. 10]

^1:7^ For I have had great joy and consolation in your charity, because the hearts of the saints have been refreshed by you, brother. [n. 11]

^1:8^ Wherefore, though I have much confidence in Christ Jesus to command you what is to the purpose: [n. 13]

^1:9^ For charity’s sake, I rather beseech, since you are such as you are, as Paul, an old man and now a prisoner also of Jesus Christ. [n. 14]

3. The occasion of the epistle is this. At Colossae an important Christian had a servant who secretly fled to Rome where he was baptized by the Apostle who now writes on his behalf.

First he gives a greeting,

followed by the narrative of the epistle.

In the greeting he mentions persons who send their greeting

and then the recipients

and finally the good hoped for.

4. Therefore he says, Paul, which is a name to be revered by all the faithful who have been taught by him, a prisoner. In which I suffer even to bonds, as a criminal (2 Tim 2:9). For now he is a prisoner in Rome, but of Christ Jesus, to give the reason for his chains. For it is highly praiseworthy to be imprisoned for the sake of Christ; for in this he is blessed. Blessed are they who suffer persecution for justice’s sake (Matt 5:10). Let none of you suffer as a murderer, or a thief, or a slanderer, or as one coveting what belongs to others. But if he suffers as a Christian, let him not be ashamed, but let him glorify God under this name (2 Pet 4:15). So they departed from the Sanhedrin, rejoicing that they had been counted worthy to suffer disgrace for the name of Jesus (Acts 5:41).

And Timothy, a brother. They are brothers with regard to perfect faith. For I have no one so like-minded who is so genuinely solicitous for you (Phil 2:20). He joins Timothy to himself, that he might more easily succeed, because it is impossible that the prayers of many will not be heard.

5. Then he mentions the persons greeted. And first the principal person greeted, then others.

First, he mentions the husband and wife whose house it is, to whom the servant is obliged. To Philemon, our beloved and fellow laborer, and to Appia, our dearest sister. He says, beloved, on account of his good works. This is my command, that you love one another (John 13:34). Fellow laborer, because he ministers to the saints. A brother that is helped by his brother is like a strong city (Prov 18:19).

Then he mentions Archippus, our fellow soldier, who was so powerful at Colossae that all Christians were under his protection. That is why he brings in the whole church there, of which he was the bishop, writing in Colossians, and say to Archippus: look to the ministry which you have received in the Lord, that you fulfill it (Col 4:17). And he calls Archippus** fellow soldier** because all prelates are, as it were, spiritual soldiers of the Church. For the weapons of our warfare are not carnal (2 Cor 10:4). And to the church which is in your house. He adds this in order to move him to hear plainly.

6. He sets forth the expected good, as was customary.

7. Then when he says, I give thanks to my God, the narration of the letter begins.

First, he gives thanks;

then he makes his plea, at wherefore, though I have much confidence;

finally, he concludes, at **indeed, brother **(Phlm 1:20).

Again, first he expresses thanks;

second he gives the reason for his gratitude, at hearing of your charity;

third, the reason why he thanks God, at for I have had great joy.

8. He says, therefore, I give thanks to my God. Show yourself thankful (Col 3:15). With thanksgiving let your petitions be made to God (Phil 4:6). As if he said: I give thanks for past things in order that I might pray for future things. Therefore he says: always making a remembrance of you in my prayers. Because I have you in my heart, all of you, alike in my chains (Phil 11:7). Can a woman forget her infant, so as not to have pity on the son of her womb? And if she should forget, yet I will not forget you (Isa 49:15).

9. Stating the matter of his giving thanks and of his prayer, he shows what he asks when he prays for them.

The matter of this was the needs and goods of Philemon, namely, both charity and faith. For without charity nothing avails and through it all things are had. If I should speak with the tongues of men and of angels, but do not have charity, I have become as sounding brass or a tinkling cymbal (1 Cor 13:1). Again, without faith no one can love God, because he does not truly know God. He makes no mention of hope, because it is midway between and is understood in the others.

But in whom should they have faith and charity? In the Lord Jesus. If any man does not love the Lord Jesus Christ, let him be anathema (1 Cor 16:22). This is necessary, because from Christ more sweetly comes love for the members; because he who does not love the members, does not love the head. For how can he who does not love his brother, whom he sees, love God, whom he does not see? (1 John 4:20) And towards all the saints. Faith is based on doctrine insofar as it is manifested through Christ, because no one has seen God (John 31:18); and, you believe in God, believe also in me (John 14:1). We have Christ, therefore, through faith.

Towards all the saints can be understood in two ways. In one way, because from the faith they have in Christ proceed the prayers made for the saints. Or, faith consists principally in the divinity as it is announced by Christ, and not only by Christ, but also by the saints. Go therefore and make disciples of all nations (Matt 28:19). Therefore we ought to believe not only what was said by Christ but also what was said by the saints. For it was first announced by the Lord and was confirmed unto us by those who heard him (Heb 2:3).

10. That the communication of your faith, which is shared in two ways. In one way, that it might be a sign: that the communication of your faith may be made evident, that is, so great is your charity, that the communication of your faith may be made evident. Or, in another way: I give thanks . . . always making a remembrance, that he might show what he seeks for him in praying. And **the communication of your faith **can be understood in two ways. Either because in faith they share with all the saints, not having any new faith, like heretics. That you all say the same thing (1 Cor 1:10). Or, communication, whereby you share good things with the saints, proceeding from faith. Charge the rich of this world not to be proud, or to trust in the uncertainty of riches, but in God, who provides all things in abundance for our enjoyment (1 Tim 6:17).

May be made evident, i.e., that the good hidden in the heart become evident in good works. In the acknowledgment of every good work, namely, which is done by you. And this** in Christ Jesus**, that is, for Jesus Christ. Show me your faith without works, and I from my works will show you my faith (Jas 2:18).

Or, there are in the world many works which are good for men, and yet are not good for God, because they do not come about rightly. There is a way which seems just to a man: but in the end it leads to death (Prov 14:12). I saw the wicked buried: who also when they were yet living were in the holy place, and were praised in the city as men of just works (Eccl 8:10). But this is manifested through correct faith, when reward comes from God, who only rewards the righteous. Therefore he says, made evident in the acknowledgment**, that is, that this might be made evident, that you might know every good. Or that all the good that is in you might become known, which is the fruit of divinity. I will show you all good (Exod 33:19). Now all good things come to me together with her (Wis 7:11).

11. The reason he gives thanks is joy. And he says, for I have had great joy and consolation. I have no greater joy than to hear that my children are walking in the truth (3 John 4). For this joy alleviates anxiety. That is why he adds, and consolation. When anxieties are increased in my heart, your comfortings delight my soul (Ps 94:19). He explains why, saying, because the hearts of the saints have been refreshed by you, brother. Put on, therefore, as God’s chosen ones, holy and beloved, a heart of mercy, kindness, humility, meekness, patience (Col 3:12). Beloved I pray that in all things you may prosper and be in health, etc (3 John 2).

12. Then when he says, wherefore, he makes his plea.

And first he states the confidence with which he asks;

second, the petition itself, at **I beseech you **(Phlm 1:10);

third, his reason, at **for perhaps **(Phlm 1:15).

13. He says, wherefore, that is, because you so abound in charity, I have much confidence in Christ Jesus, as if to say, not from me, but from the authority of Jesus Christ, in which faith I gave birth to you. Therefore, I could command you as a father, both concerning your own and common matters, what is to the purpose. Otherwise a prelate would not have had the power to command what was for his usefulness, or the Church’s, or of the good morals of the Christian religion. Nevertheless, for charity’s sake, I rather beseech. The poor will speak with supplications (Prov 18:23).

14. And why? Since you are such as you are. There are two things on account of which one ought to plead, namely, because of old age: do not reproach an old man, but ask him as a father (1 Tim 5:1), and because of the honorableness of virtue, for where we are not deficient, we are equals. Have they made you ruler? Be not lifted up: be among them as one of them (Sir 32:1).

Therefore he says, since you are such as you are, as Paul, an old man, as if to say, if you were a boy, I would demand this of you, but you too are old.

You are of the same stage of life as I. Not that it is the same quality simply speaking, but in a way similar, which he says out of his humility. Anticipating one another with honor (Rom 12:10). Origen said that Paul lived for a long time in faith. For he was converted while a youth, which he says now as an old man. Origen said that it is rare to find a useful teacher in the Church who is not old, thinking of Peter and Paul.