With Onesimus, a most beloved and faithful brother, who is one of you. All things that are done here, they shall make known to you.

“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." (Philem. 13, 14.) And he adds too the praise of their city, that they might not only not be ashamed, but even pride themselves on him. "Who is one of you," he saith. "They shall make known unto you all things that are done here." "They shall make known unto you," he saith, "all things that are done here." Why didst thou not come with them, says one? But what is, "They shall make known unto you all things"? My bonds, that is, and all the other things that detain me. I then, who pray to see them, who also send others, should not myself have remained behind, had not some great necessity detained me. And yet this is not the language of accusations-yes, of vehement accusation. For the assuring them that he had both fallen into trials, and was bearing them nobly, is the part of one who was confirming the fact, and lifting up again their souls. "With Onesimus," he saith, "the beloved, and faithful brother." Paul calleth a slave, brother: with reason; seeing that he styleth himself the servant of the faithful. (2 Cor. iv. 5.) Bring we down all of us our pride, tread we under foot our boastfulness. Paul nameth himself a slave, he that is worth the world, and ten thousands of heavens; and dost thou entertain high thoughts? He that seizeth all things for spoil as he will, he that hath the first place in the kingdom of heaven, he that was crowned, he that ascended into the third heaven, calleth servants, "brethren," and "fellow-servants." Where is your madness? where is your arrogance? So trustworthy was Onesimus become, as to be entrusted even with such things as these.”

“Above he set down special teachings for each state of man; here he sets down what pertains to all, yet with respect to different persons. And first he shows how they ought to conduct themselves toward others; second, how others ought to conduct themselves toward them, at the place *what concerns me*, etc. Again, the first part is divided into two: first he shows how they ought to conduct themselves toward the apostle himself, their prelate; second, how toward others, especially unbelievers, at the place *in wisdom*. Concerning the first he does two things: first he urges them universally to pray; second, that they pray for him, at the place *praying*. Now prayer ought to have three qualities, namely that it be assiduous, grateful, and watchful. Assiduous — hence he says *being persistent in prayer*, that is, pray with perseverance. 1 Thess. 5:17: *pray without ceasing*, etc. Lk. 18:1: *it is necessary always to pray, and never to lose heart*. Likewise watchful, so that the mind not be weighed down; therefore it is added *watching*. 1 Pet. 4:7: *watch in prayers*, etc. Lk. 6:12: *he spent the night in prayer*, etc. Likewise grateful, that is, in thanksgiving — otherwise one does not merit new benefits, if one were ungrateful for those already received; hence there follows *in thanksgiving*. Phil. 4:6: *with thanksgiving*. 1 Thess. 5:18: *in all things give thanks*. Consequently he asks that they pray for him, saying *praying*, etc., because it is a debt that subjects pray for their prelates, since prelates guard them, and their good is the common good of all. 2 Thess. 3:1: *pray for us, that the word of the Lord may run*, etc. And this, that God may *open a door*, that is, the mouth, through which speech goes forth from the heart, and that God may give the grace of worthily uttering his word. In an opening, moreover, something great is signified. Matt. 5:2: *opening his mouth he taught them*, etc. And therefore he adds *to speak*. 1 Cor. 12:2: *it is the spirit that speaks mysteries*. And these I need, because on account of the word of Christ I suffer tribulations. Therefore it is to be prayed that I may be able to do so freely. 2 Tim. 2:9: *I labor even unto chains*. And in this manner, that he may *make it manifest*, that is, that he may disclose it, etc. There can be three impediments to the word: namely, either on account of fear, and therefore he says *in chains*; or on account of its loftiness, such that the hearers might not be able to understand it, and therefore he says *that I may make it manifest*; or on account of an unfitness of time or manner, and therefore he says *as I ought*. 1 Cor. 3:1: *I could not speak to you as to spiritual men*, etc. Lk. 12:42: *a faithful and prudent steward, whom*, etc. Consequently, when he says *in wisdom*, etc., he shows how they ought to conduct themselves toward outsiders, and first in conduct; second how in speech, at the place *your speech*. He says therefore *walk in wisdom* toward *those who are outside*, that is, unbelievers; *in wisdom*, that is, wisely. Wis. 7:28: *God loves no one except him who dwells with wisdom*, etc. And the reason for this is *redeeming*, etc. One redeems his own vexation when he gives up what is his by right, in order to avoid it. These men were being vexed by them; therefore he wants them to redeem it through wisdom. 1 Pet. 2:12: *having your conduct good among the Gentiles*, etc. Likewise he teaches, second, how they ought to conduct themselves in speaking. And first, that their speech be gracious; hence he says *let your speech always be in grace*. Ecclus. 6:5: *a gracious tongue abounds in a good man*. Second, that it be discreet; hence he says *seasoned with salt*. By salt is understood discretion: for through it every food that is seasoned is made savory, so every action without discretion is unsavory and disordered. Matt. 9: *have salt in yourselves, and have peace among yourselves*. And this *that you may know*, etc.: for one must answer the wise in one way, the foolish in another. Prov. ch. 26:4: *answer not a fool according to his folly, lest you become like him*, etc. 1 Pet. 3:15: *always ready to give satisfaction to everyone who asks you a reason*, etc. Then, when he says *what concerns me*, etc., he shows what others do toward them; and first he shows what those whom he sends to them do toward them; second, what those remaining with the apostle do, at the place *greets*. Now he sends to them a delegate, whom he first describes in three ways: first from love, calling him *most beloved brother*, namely through charity, which makes a man more precious than gold. Is. 13:12: *a man shall be more precious than gold, and a human being more than refined gold*, etc. Likewise from faith, hence he says *faithful in ministry*. 1 Cor. 4:2: *here now it is required among stewards that one be found faithful*. Likewise from humility, hence he says *and fellow servant*, namely in the carrying out of the ministry; but *in the Lord*, because a prelate ought to seek the advantage of those over whom he is set, and the honor of God. But for what purpose is he sent? That he may know the state of his subjects. Gen. 37:14: *go and see whether all things are well with your brothers and the flocks, and bring me word again of what is being done*, etc. 1 Kings ch. 17:18: *you shall visit your brothers to see whether they are doing well, and learn with whom they are placed*. Likewise that he may console. Rom. 1:11: *for I desire to see you, that I may impart to you some spiritual grace to strengthen you*, that is, to be consoled together with you, etc. And the Lord, sent by the Father, came for this purpose. Is. 61:2: *that I might console all who mourn*, etc. Likewise he describes his companionship with Onesimus, *who all the things that are done here*, etc. And your affairs to me, that I may correct them, and mine to you, that you may have an example. Then, when he says *greets*, etc., he shows how they are greeted by those remaining with the apostle, and the text is sufficiently clear. *Concerning whom you have received*, etc. Acts 13:5 it is said that when Paul and Barnabas were traveling together, a certain John Mark joined himself to them in such a way that afterward he departed and later returned again. And Paul indeed was unwilling to receive him, but Barnabas was willing. And therefore Paul withdrew from Barnabas. And on account of this the apostle wrote to the Colossians concerning Mark, that they should not receive him; but now, because he had turned back, he writes that they should receive him: and this is *you have received*, etc. Or, the brother of Barnabas, concerning whom you have received from Barnabas, etc. And *Jesus who is called Justus*, who indeed was a man of holy conduct, and therefore is called Justus. *Who are of the circumcision*, sent to preach the Gospel of Christ. Phil. 1:18: *For what does it matter? Provided that in every way, whether by occasion or by truth, Christ is proclaimed*. And thus he sets down first the Gentiles, second the Jews. *Epaphras, who is from among you*, etc., because he was an Asian. And to this end they greet you, *that you may stand perfect*. Jas. 1:4: *that you may be perfect also*, etc. *Full*, etc., that is, in all things which pertain to the will of God. Likewise he mentions Luke, who was not born of the Jews, as it seems, because he was an Antiochene, a physician by trade, whom he names specially, because he was a man of good authority in the Church on account of the Gospel which he wrote while the apostle was still living. Then he says *greet*, etc., he shows whom they should greet, and first how others of another church; second how those who are of their own, at the place *and that which is of the Laodiceans* — from which it is gathered that he wrote other epistles, namely this one which is mentioned here, that is, to the Laodiceans, and another one to the Corinthians, besides the first and the second: for in the first epistle, ch. 5, he says: *I wrote to you in an epistle, that you should not associate with fornicators*, etc. But there is a twofold reason why they are not in the canon: because their authority was not established, since perhaps they had been corrupted, and had perished in the churches. Or because they contained nothing other than what these do. And *say to Archippus* — this man was their prelate, and he instructs that they admonish him, saying: *see*, etc. 2 Tim. 4:5: *fulfill your ministry*. And indeed he then fulfills his ministry when he does that for which he received it. But it seems that it does not pertain to a subject to admonish a prelate, Ex. 19:24. It must be said that to argue and reproach irreverently is forbidden, but to admonish charitably is permitted, as Paul did Peter, Gal. 2:11. But why did he not write to the prelate? Because the prelate exists for the sake of the Church, and not the reverse. *The salutation*, etc. It was the apostle's custom to have someone else write the whole epistle, but at the end he would put something in his own hand — 2 Thess., last chapter, where he says: *the salutation is by my own hand, Paul's* — the same also here, lest they be deceived. And he says *be mindful*, etc., because he was in chains at Rome: for Jas. 5:10: *take as an example, brothers, the outcome of hardship and of long-suffering and of labor and of patience, the prophets who spoke in the name of the Lord*, etc. Heb., last chapter: *remember your leaders who have spoken to you the word of God, and considering the outcome of their conduct, imitate their faith*. Finally, concluding, he wishes them good, saying *grace*, etc. Jn. 1:17: *grace and truth came through Jesus Christ*: to whom be praise and glory, now and forever. Amen.”

“With Onesimus,.... Who had been Philemon's servant, ran away from him, and was met with and converted by the Apostle Paul, of whom he says many things in his epistle to his master. According to the Apostolic Constitutions, he was afterwards bishop of Beyrhoea; and some say he suffered martyrdom under Domitian; a servant of this name is mentioned by Suetonius (i), Ignatius (k) speaks of one Onesimus as bishop of Ephesus, but not the same with this, a faithful and beloved brother, who is one of you; either one of their ministers, as Epaphras was, Col 3:12 or one of their city, who was originally a native of that place; and which the apostle mentions, the more to recommend him; though this is the least part of his commendation; he calls him a "brother", being both a converted man, and in the ministry; and being faithful in his work to Christ, and greatly beloved, by the saints; and particularly highly in the esteem and affections of the apostle: they shall make known unto you all things which are done here; at Rome, either to him in prison, or in the church; and being two of them, were a proper number to bear a testimony, and which ought to be received. (i) ln Vit. Galbae, c. 13. (k) Ep. ad Ephes. p. 17. & ad Antioch. ascript. p. 89.”

“With Onesimus - who is one of you - Onesimus was a native of some part of Phrygia, if not of Colosse itself; and being lately converted to the Christian faith by the instrumentality of the apostle, he would be able, on this account, to give them satisfactory information concerning the apostle's state, which would be doubly acceptable to them as he was their countryman. See the Epistle to Philemon. All things which are done here - FG, the Vulgate, Itala, Jerome, and Bede, add here πραττομενα, what is done, which we have supplied in Italics in our translation. These brethren could give an account of the transactions at Rome, relative to the apostle and Christianity, which it might not be prudent for him to commit to writing. See on Col 4:7 (note). The reign of Nero was not only cruel, but suspicious, jealous, and dangerous.”

“Onesimus--the slave mentioned in the Epistle to Philemon (Plm 1:10, Plm 1:16), "a brother beloved." a faithful . . . brother--rather, "the faithful brother," he being known to the Colossians as the slave of Philemon, their fellow townsman and fellow Christian. one of you--belonging to your city. They shall make known unto you all things--Greek, "all the things here." This substantial repetition of "all my state shall Tychicus declare unto you," strongly favors the reading of English Version in Col 4:8, "that he might (may) know your state," as it is unlikely the same thing should be stated thrice.”