Apostles and Prisoners

Paulus vinctus Jesu Christi... In nulla Epistola hoc cognomine usus est, licet in corpore epistolorum, ad Ephesios vidlicet et Philippenses, et Colossense, esse se in vinculis pro confessione testetur. Majoris autem mihi videtur supercilii, vinctum se Jesu Christi dicere, quam Apostolum. Gloriabantur quippe apostoli, quod digni fuerant pro nomine Jesu Christi contumeliam pati; sed necessaria auctoritas vinculorum. Sanctus Hieronymus, Commentariorum In Epistolam Beati Pauli Ad Philemonem Source: Migne PL 26.605a

Paul, a prisoner for Jesus Christ... 1 Paul does not name himself in this way in any other letter, though among the collection of his letters, that is, in Ephesians and in Philippians and Colossians he bears witness that he is in chains because of his confession. But it seems to me it is of more importance to say he is a prisoner of Jesus Christ than an Apostle. Since the Apostles gloried that they were worthy to suffer abuse for the name of Jesus Christ, 2 the prestige of chains is unavoidable. Saint Jerome, Commentary on the Epistle to Philemon 1 Philemon 1 2 Acts 5.41

Commands And Binding

Quapropter multam fiduciam habens in Christo imperandi tibi, quod ad rem pertinet, propter charitaem tamen magis deprecor, cum sis talis, ut Paulus senex, nunc autem et vinctus Christi Jesu. Quantum ratio exigebat, dignum erat imperare discipulo magistrum ex fiducia apostolicae auctoritatis; sed quia vir bonus erat philemon, per affectum illum provocat obaudire, quasi coaevum aetatis, et vinctum Christi Jesu, id est, obligtum negotiis Dominicis, vel propter nomen ejus subjectum vinculis, sicut erant et ipsi apostoli. Tales enim fuerunt Judas et Silas, qui, cum ex plebe essent, primores inter fratres, obligaverant semetipsos Dominicis actibus; ut una cum apostolicis coagonizarent propter fidem Dei. Unde Silas particeps laborum invenitur Apostoli. Ambrosiaster, In Epistolam Beati Pauli Ad Philomenem Source: Migne PL 17.505b

Whence by the possession of great faith in Christ I can command you to act in this affair, yet because of love I rather beg you, who are such as I, an old man, and now even a prisoner for Jesus Christ. 1 Weighty reason demanded that on account of Apostolic authority the master was fit to command the pupil, but because Philemon was a good man, he calls on him to obey out of affection, as men of the same age, and a captive of Jesus Christ, that is, one bound to the affairs of the Lord, indeed on account on His name subject to chains, as the Apostles were. For such were Judas and Silas, 2 who from the common people, first among brothers, bound themselves to the deeds of the Lord, so that they suffered with the Apostles on account of the faith of God. Whence Silas is found to participate in the trials of the Apostle. Ambrosiaster, Commentary On The Epistle of Saint Paul To Philemon 1 Philemon 8-9 2 Acts 15.22-

Useful Things

Obsecro te, pro meo filio, quem genui in vinculis, Onesimo quondam tibi inutili, nunc vero tibi mihique perutili, quem remisi ad te. Tu autem illum sicut mea viscera suscipe: quem ego volueram apud me ipsum retinere, ut pro te mihi ministraret in vinculis Evangelii: sed citra tuum consilium nihil volui facere; ut non velut ex necessitate bonum tuum esset, sed voluntarium. Non magnum est humilem inclinare se, laudabile vero sublimem virum humiliare se; ideo Apostolus rogat eum, cui imperandi habet potestatem, ut in omnibus forma sit ad profectum meritorum. Onesimum ergo profugum recurrentem ad divinum auxilium, cum esset in custodia urbis Romae, baptizavit Apostolus, videns in illo utilitatis spem. Quem sic commendat, ut suum animum in illo significet idoneum ex inutili factum tam saecularibus, quam divinis obsequiis. Ambrosiaster, In Epistolam Beati Pauli Ad Philomenem Source: Migne PL 17.505c-d

'I beg you, for my son, whom I bore in chains, for Onesimus who was once useless to you, now however most useful to you and to me, whom I return to you. Receive him as my own heart, he whom I wished to keep with me, that as he served me in chains for the Gospel, so he do you, but without your consent I would do nothing, for not from necessity is your good, but from freedom.' 1 It is not a great thing for a humble man to bow, but it is praiseworthy for a great man to humble himself; therefore the Apostle asks him, a man who has the power to command, that in everything he conduct himself for the increase of his merits. Thus the fugitive Onesimus' return is for Divine aid, he whom the Apostle baptized when he was in prison in Rome, seeing in him hope of usefulness. Whom he commends as his own soul, signifying that he has been made useful from uselessness, as being brought from worldly things into Divine service. Ambrosiaster, Commentary On The Epistle of Saint Paul To Philemon 1 Philemon 10-14

Receiving A Friend

Si ergo habes me socium, assume illum sicut me. Tantum se affectum habere circa Onesimum ostendit, ut tunc Philemonem, quem superius laudat, participem suum dicat, si istum sic susceperit, sicut Apostolum. Hoc est enim quod dixit Salomon: Servo sapienti liberi servient. Quod dictum terrori est Philemoni, ut saltem vel hac causa assumeret eum, si charitate flecti non posset. Ambrosiaster, In Epistolam Beati Pauli Ad Philomenem Source: Migne PL 17.506a-b

'If, therefore, you have me as a friend, receive him as you would me.' 1  Such affection he shows for Onesimus  that he asks Philemon, whom he praised above, to be a sharer in it, by receiving Onesimus like an Apostle. For it is as Solomon said: 'Free sons shall serve the wise slave.' 2 Which is spoken to trouble  Philemon, that at least for that reason he should receive him, if he is not able to be inclined by love. Ambrosiaster, Commentary On The Epistle of Saint Paul To Philemon 1 Philemon 17 2 Sirach 10.25

Good Works And Knowledge

Gratias ago Deo meo, semper mentionem tui faciens in orationibus meis, audiens fidem tuam et charitatem, quam habes in Dominum Jesum, et in omnes sanctos; ut communicatio tua accepta fiat in agnitione omnis boni, quae in nobis est in Christo. Gaudere se dicit, et Deo gratias referre in precibus suis, quia firmus erat in fide et bonis operibus insistebat: qui enim diligit Christum, probare hoc debet in servos ejus, sciens Dominum sibi imputaturum quidquid constiterit erogatum in servis. Apostolus tamen hoc se dicit addere precibus, ut operatio ejus cum cognitione fiat bonitatis; hoc est, ut tali hoc mente operetur, ut in futurum hujus rei exspectet mercedem. Ambrosiaster, In Epistolam Beati Pauli Ad Philomenem Source: Migne PL 17 504-505

'I gave thanks to my God, always making mention of you in my prayers, hearing of your faith and charity which you have in the Lord Jesus and in all the saints, that your faithful fellowship received may be in the knowledge of all good which in us is in Christ.' 1  He says that he rejoices and refers to giving thanks to God in his prayers, for firm he was in faith and he persevered in good works. For he who loves Christ, should prove this in his servants, knowing that the Lord shall impute to him what he gives to his servants. However, the Apostle adds to the prayers, that his work be with knowledge of the good, that is, that he will act with such a mind, that in the future he might hope for the reward of it. Ambrosiaster, Commentary On The Epistle of Saint Paul To Philemon 1 Philemon 4-6

Master And Slave

Fortisan enim idcirco secessit ad horam, ut in aeternam illum reciperes: non jam velut servum, sed pro servo delictum fratrem, maxime mihi; quanto autem magis tibi et in carne et in Domino? Onesimus, offenso domino proprio, confugit longa peregrinatione ad Apostolum; ut ostenderet se non ad hoc recessise, ut delicti esset obnoxius, sed ut obliteratis peccatis, utilis reverteretur in tantum, ut non solum domino suo aequalis fieret meritis, sed et ipsi magistrio frater. Et ne Philemon aliquod, ut assolet, quasi dominus adversum servum, fastidium inflationis pateretur, humiliat illum, cum dicit illum fratrem et in carne et in Domine; ut subalata humanae conditionis causa, quia omnes ex uno sumus Adam, fratres nos cognoscamus: maxime cum fides accedit media, quae omnem superbiam amputat. Sanctus Ambrosius Mediolanensis, in Epistolam ad Philemon Migne PL 17 505-506

Perhaps then he had withdrawn from you to this time that in eternity you might receive him, not now as a slave, but for a slave a brother, and as much as it is so to me, how much more to you in the flesh and in the Lord? 1 Onesimus, to his own lord's offense, fled by long journey to the Apostle, that he show himself not to have withdrawn, as one guilty of a crime, but that with sin removed, he be turned to use, not only to his lord becoming of equal merit, but even a brother to that same master. And lest Philemon, as is the custom, as a lord against his servant, suffer to be puffed up with some contempt, he humbles him, when he says that he is a brother both in the flesh and in the Lord, asserting the state of the human condition, that all being from the one Adam we know ourselves brothers, and much more so having the same share of faith which cuts off all pride. Saint Ambrose, On the Epistle To Philemon 1 Philemon 15-16

Freedom And Goodness

Sine consilio autem tuo nihil colui facere: ut non quasi ex necessitate bonum tuum esset, sed voluntarium. Hoc quod a plerisque quaeritur, et saepissime retractatur: quare Deus hominem faciens, non eam bonum rectumque condiderit, de praesenti loco solvi potest. Si enim Deus voluntarie, et non ex necessitate bonus est, debuit hominem faciens, ad suam imaginem et similitudinem facere, hoc est, ut et ipse voluntarie, et non ex necessitate bonus esset. Qui autem asserunt ita eum debuisse fieri, ut malum recipere non posset, hoc dicunt: talis debuit fieri qui necessitate bonus esset, et non voluntate. Quod si talis fuisset effectus, qui bonum non voluntate, sed necessitate perficeret, non esset Deo similis: qui ideo bonus est, quia vult, non quia cogitur. Ex quo manifestum est, rem eos inter se postulare contrariam. Nam ex eo quod dicunt, debuit homo Deo similis fieri; illud petunt, ut liberi fieret arbitrii, sicut Deus ipse est. Ex eo autem quod inferunt, talis debuit fieri, qui malum recipere non posset; dum necessitatem ei boni important,* illud volunt, ut homo Deo similis non fieret. Potuit itaque et apostolus Paulus absque voluntate Philemonis, Onesimum sibi in ministerium retinere. Sed si hoc sine voluntate Philemonis fecisset: bonum quidem erat, sed non voluntarium. Quod autem non erat voluntarium, alio genere arguebatur non esse bonum. Nihil quippe bonum diei potest, nisi quod ultroneum est. Ex quo Apostoli consideranda prudentia est: qui idcirco fugitivum servum remittit ad dominum, ut prosit domino suo: qui prodesse non poterat, si domino teneretur absente. Superior ergo quaestio ita solvitur: Potuit Deus hominem sine voluntate ejus facere bonum. Porro si hoc fecisset, non erat bonum voluntarium, sed necessitatis. Quod autem necessitate bonum est, non est bonum, et alio genere malum arguitur. Igitur proporio arbitrio nos relinquens, magis ad suam imaginem et similitudinem fecit. Similem autem Deo esse absolute bonum est. Sanctus Hieronymus, Commentariorum In Epistolam Beati Pauli Ad Philemonem Source: Migne PL 26.612d-613b

Without your counsel I would do nothing, for not from necessity shall your good be, but from your free will. 1 This which by so many is sought and so often escapes them when they wonder why did God in making man not fashion him so that he was good and right, one is able to answer from the present passage. For if God by choice and not by necessity is good, he should have in making man, in His own image and likeness making him, 2 that he be by choice and not from necessity be good. They who assert that he should be so that he should not be able to undertake evil, by this say that man should be as one for whom the good is by necessity and not by choice. Which if such a thing were done, he would be one who accomplished good not freely but by necessity, and so not like God. Therefore  a man is good is because he wishes to be, not because he is forced to be. From which it is manifest that among themselves they ask for the contrary. For from what they say, a man should be similar to God, they seek that which makes the will free, like God Himself is. From which they infer such should be who are not able to do evil, but when the necessity of the good they impose upon man, this they wish for, that man should not be similar to God. Thus the Apostle Paul was able to retain Onesimus in his service without the will of Philemon. But if this were done without the will of Philemon, a good it was but not voluntary. Yet that which is not voluntary it was proved is another sort of thing and not a good. For nothing is able to be a good unless it is of one's own accord. This the Apostle considered with prudence, he therefore sent the slave back to his master that he be of benefit to his master; he would not be able to benefit him if he had kept him away from his master. The above question is thus solved. God was able to make man that he do good involuntarily. However, if He does this it is not a willed good but one of necessity. And that which is a good of necessity is not a good but another sort of evil. Therefore in giving us our own wills He makes us more according to his image and likeness. For to be like God is the absolute good. Saint Jerome, Commentary on the Epistle to Philemon 1 Philemon 14 2 Gen 1.26

Achieving Humility

Εἰ γὰρ Παῦλος οὐκ ἐπῃσχύνθη καὶ τέκνον καλέσαι, καὶ σπλάγχνον, καὶ ἀδελφὸν, καὶ ἀγαπητὸν, πῶς ἂν ἡμεῖς ἐπαισχυνθῶμεν; Καὶ τί λέγω, Παῦλος; ὁ Παύλου Δεσπότης οὐκ ἐπαισχύνεται τοὺς ἡμετέρους δούλους ἀδελφοὺς αὑτοῦ καλεῖν, καὶ ἡμεῖς ἐπαισχυνούμεθα; Ὅρα, πῶς ἡμᾶς τιμᾷ· ἀδελφοὺς ἑαυτοῦ καλεῖ τοὺς ἡμετέρους δούλους, καὶ φίλους, καὶ συγκληρονόμους. Ἰδοὺ ποῦ κατέβη. Τί οὖν ποιήσαντες ἡμεῖς, τὸ πᾶν ἠνυκότες ἐσόμεθα; Οὐδὲν ὅλως δυνησόμεθα, ἀλλ' ὅπου δ' ἂν ταπεινοφροσύνης ἔλθωμεν, τὸ πλέον αὐτῆς ὑπολέλειπται. Σκόπει γάρ· Ὅπερ ἂν ποιήσῃς σὺ, περὶ τὸν ὁμόδουλον ποιεῖς, ὁ δὲ σὸυ δεσπότης περὶ τοὺς σοὺς δούλους πεποίηκεν. Ἄκουσον, καὶ φρίξον· Μηδέποτε ἐπαρθῇς ἐπὶ ταπεινοφροσύνῃ. Τάχα γελᾶτε τὸ λεχθὲν, εἰ ταπεινοφροσύνη ἐπαίρει· ἀλλὰ μὴ θαυμάσητε· ἐπαίρει, ὅταν μὴ γνησία ᾖ. Πῶς καὶ τίνι τρόπῳ; Ὅταν διὰ τὸ ἀποδέξασθαι ἀνθρώπους γένηται, καὶ οὐχὶ Θεὸν, ὅταν πρὸς τὸ ἐπαινεῖσθαι καὶ μεγαλοφρονεῖν· καὶ γὰρ τοῦτο διαβολικόν. Ὥσπερ γὰρ πολλοὶ διὰ τὸ μὴ κενοδοξεῖν κενοδοξοῦσιν· οὕτω καὶ διὰ τὸ ταπεινοῦσθαι ἐπαίρονται διὰ τὸ μέγα φρονεῖν. Εἰ μνημονεύει τῆς παραγγελίας τοῦ Χριστοῦ τῆς λεγούσης· Ὅταν πάντα ποιήσητε, λέγετε, ὅτι Ἀχρεῖοι δοῦλοί ἐσμεν· καὶ πάλιν τοῦ Διδασκάλου τῆς οἰκουμένης λέγοντος· Ἐγὼ ἐμαυτὸν οὐ λογίζομαι κατειληφέναι. Ὁ πείσας ἑαυτὸν, ὅτι οὐδὲν μέγα κατώρθωσεν, ὅσα ἂν ποιήσῃ, οὗτος μόνος ταπεινοφρονεῖν δύναται, ὁ μὴ πρὸς τὸ τέλος ἥκειν νομίζων. Πολλοὶ ἀπὸ ταπεινοφροσύνης ἐπήρθησαν. Ἀλλὰ μὴ ἡμεῖς τοῦτο πάθωμεν. Ἐποίησάς τι ταπεινόν; μὴ φρονήσῃς μέγα, ἐπεὶ τὸ πᾶν ἀπώλεσας. Τοιοῦτος ἦν ὁ Φαρισαῖος· ἐπήρθη, ἐπειδὴ ἐδίδου τοῖς πένησι τὰς δεκάτας, καὶ τὸ πᾶν ἀπώλεσεν. Ἀλλ' οὐχ ὁ τελώνης οὕτως. Ἄκουε Παύλου πάλιν λέγοντος· Οὐδὲν ἐμαυτῷ σύνοιδα, ἀλλ' οὐκ ἐν τούτῳ δεδικαίωμαι. Ὁρᾷς, ὅτι οὐκ ἐπῆρεν αὐτὸν, ἀλλὰ παντοίως συνέστελλε καὶ ἐταπείνου, καὶ ταῦτα εἰς τὴν ἄκραν κορυφὴν ἀνεληλυθώς; Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Ὑπομηνα Ἐις Την Προς Φιλημονα Ἐπιστολην, Ὀμιλια Β'

For if Paul was not ashamed to call a slave his son, his heart, his brother, his beloved, surely we ought not to be ashamed. And why do I say Paul? The Master of Paul is not ashamed to call our servants His brethren; and are we ashamed? See how He honors us. He calls our servants His own brethren, and friends, and fellow heirs. See how far he has descended. What, then, having done, shall we have accomplished our whole duty? We are not able to do it, but to whatever point of humility we have come, the greater part of it is left behind. For see that whatever you do, you do to a fellow servant, but your Master has done it to your servants. Hear and shudder! Never be exulted on account of humility! Perhaps you laugh at the expression, as if humility could puff up? But do not wonder, it does puff up when it is not genuine. How and in what way? When it is done to gain the favor of men, and not of God, when it is done for praised and pride, and this is diabolical. As many by not being vainglorious are vainglorious, so by humbling themselves they are elated by thinking highly of themselves. For instance, a brother has come, or even a servant, and you have received him, you have washed his feet, and immediately you think highly of yourself. 'I have done,' you say, 'what no other has done. I have achieved humility!' How then may one continue in humility? If one remembers the command of Christ, which says, 'When you shall have done all things, say, We are unprofitable servants.' 1 And again the teacher of the world, says, 'I count not myself to have apprehended.' 2 He who has persuaded himself that he has done no great thing, however much he may have done, he alone is able to be humble, he who does not think that he has achieved perfection. Many are elated on account of their humility, but let not us be so affected. Have you done something humble? Think not highly of it, otherwise all will be lost. Such was the Pharisee, he was puffed up because he gave his tenth to the poor, and so he lost it all. 3 But not so the publican. Hear Paul again saying, 'I know nothing by myself, but I am not by that justified.' 4 Do you see that he does not exalt himself, but by every means abases and humbles himself, and that when he had arrived at the very summit? Saint John Chrysostom, Second Homily on Philemon 1 Lk 17:10 2 Philip 3:13   3 Lk 18:12  4 1 Cor 4:4

Evil Beginnings, Good Ends

Fortisan enim ideo discessit ad horam a te, ut aeternum illum reciperes. Jam non sicut servum, sed plus servo, fratrem charissimum, maxime mihi: quanto magis autem tibi, et in carne, et in Domino. Nonnumquam malum occasio fit bonorum, et hominum prava consilia Deus vertit ad rectum. Quod dico manifestius exemplo fiet. Joseph fratres, sui zeli stimulis incitati, Ismaelitis viginti auries vendiderunt. Hoc initium et patri, et fratribus, et omni Aegypto bonorum omnium fuit. Denique ipse postea ad fratres: Vos, inquit, cogitastis de me mala: et Deus cogitavit de me bona. Simile quid et in Onesimo possumus intelligere, quod mala principia occasiones fuerint rei bonae. Si enim dominum non fugisset, numquam venisset Romam ubi erat Paulus vinctus in carcere. Si Paulum in vinculis non vidisset, non recepisset fidem in Christum. Si Christi non habuisset fidem, numquam Pauli effectus filius, in opus Evangellii mitteretur. Ex quo paulatim, et per gradus suos, reciprocante sententia, ideo minister Evangelii est factus Onesimus, quia fugit a domino. Pulchre autem addens, fortisan, sententiam temperavit. Occulta sunt quippe judicia Dei, et temerarium est quasi de certo pronuntiare quod dubium est. 'Fortisan,' inquit, 'ideo discessit': cute, timide, trepidanter, et non toto fixo gradu: ut si non posuisset forsiten, omnibus servis fugiendum esset, ut apostolici fierent. Quod autem, 'ad horam', junxit, horam pro tempore debemus accipere. Ad comparationem enim aeternitatis, omne tempus breve est. Ut aeternum illum reciperes. Nullus aeternus dominus servi sui: potestas quippe ejus, et utriusque conditio, morte finitur. Onesimus vero qui ex fide Christi factus aeternus est, aeterno Philemoni, quia in Christum et ipse crediderat; spiritu libertatis accepto, jam non servus, sed frater coepit esse de servo, frater charissimus, frater aeternus: aeterno et ipsi Apostolo dominoque suo, cui Onesimum ut carnis ante conditio: ita postea spiritus copulat. Et tunc quidem quando erat ei subjectus in carne, non erat ei junctus in Domino; nunc autem ei et in carne junctus est, et in Domino. Ex quo intelligimus servum qui crediderit Christo, duplici domino suo lege constringi, ut ei et carnis necessitate jungatur ad tempus, et in aeternum spiritu copuletur. Sanctus Hieronymus, Commentariorum In Epistolam Beati Pauli Ad Philemonem Source: Migne PL 26.613c-614b

Perhaps therefore having him separated from you to this hour was that you could receive him forever. Now not as a servant but more than a servant, a beloved brother, greatly so to me, and more so may it be to you, even in the flesh, and in the Lord.1 Not infrequently evil may be an occasion for good and the depraved plans of men God turn to the right. What I say may be made more clear be an example. The brothers of Joseph, incited by the goad of envy, sold him to the Ishmaelites for twenty gold. 2 This beginning was a cause of great good to his father and his brothers and every Egyptian. In the end he said to his brothers, 'You plotted evil to me and God thought of good for me.' 3 In similar fashion we may understand the matter of Onesimus, that evil beginnings were a cause of good things. If indeed he had not fled his master, he would not have come to Rome where Paul was in chains in prison. If he had not seen Paul in chains, he would not have received faith in Christ. If he had not faith in Christ, he would not have become a son of Paul, sent about the work of Evangelisation. From which little by little, and in steps, receiving wisdom, Onesimus was made a servant of the Gospel, because he fled his master. Wisely adding, 'perhaps', he restrained the meaning. For the judgements of God are hidden and it is reckless to pronounce with certainty on what is doubtful. 'Perhaps,' he said 'having him separated from you'. Be cautious, then, take care, be fearful, not every step is visible, for perhaps it should not be that every servant should flee that they become Apostles. For indeed 'to this hour' it is joined, and to the hour of the time we should attend. In comparison with eternity, all time is brief. That eternity which you may receive. No master is eternal for a slave, since death ends his power, as it does his position. Onesimus who by faith in Christ was made eternal is with Philemon forever, for in Christ he also believed, receiving it in a spirit of liberty, now not a servant, but becoming a brother from a servant, a beloved brother, an eternal brother, eternal with the Apostle and his master, he who was that to Onesimus in the condition of the flesh, that after the spirit bind together. Formerly when he was subject to him in the flesh, he was not joined to him in the Lord, now in the flesh he is joined, and in the Lord. From which we understand that the servant who believes in Christ is bound to his master by a double law, that in time he is bound to him by the necessity of flesh, that in eternity he be joined by the spirit. Saint Jerome, Commentary on the Epistle to Philemon 1 Philemon 15.16 2 Gen 36 3 Gen 45.8