For charity sake I rather beseech, whereas thou art such a one, as Paul an old man, and now a prisoner also of Jesus Christ.

“As if he had said, I know indeed that I can effect it by commanding with much authority, from things which have already taken place. But because I am very solicitous about this matter, "I beseech thee." He shows both these things at once; that he has confidence in him, for he commands him; and that he is exceedingly concerned about the matter, wherefore he beseeches him. "Being such an one," he says, "as Paul the aged." Strange! how many things are here to shame him into compliance! Paul, from the quality of his person, from his age, because he was old, and from what was more just than all, because he was also "a prisoner of Jesus Christ." For who would not receive with open arms a combatant who had been crowned? Who seeing him bound for Christ's sake, would not have granted him ten thousand favors? By so many considerations having previously soothed his mind, he has not immediately introduced the name, but defers making so great a request. For you know what are the minds of masters towards slaves that have run away; and particularly when they have done this with robbery, even if they have good masters, how their anger is increased. This anger then having taken all these pains to soothe, and having first persuaded him readily to serve him in anything whatever, and having prepared his soul to all obedience, then he introduces his request, and says, "I beseech thee," and with the addition of praises, "for my son whom I have begotten in my bonds."”

“As there are chains of coercion, so too there are chains of love, as the Lord says: "I drew them with chains of love." For indeed great are these chains, and chains of ineffable love, for those who are bound with them rejoice in their fetters. 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." You see how he rejoiced in the dignity of his chains, by the example of which he actually stirred up others. But there can be no doubt that where there is single-minded love of the Lord, there is also single-minded delight in chains worn for the Lord's sake: as it is written: "But the multitude of the believers was of one heart and one soul."”

“The occasion of the letter is this. For among the Colossians a certain great Christian had a certain servant, who, fleeing secretly to Rome, was baptized by the apostle, on whose behalf he also writes. And first the salutation is set forth; second, the narrative of the letter. In the salutation, first he sets forth the persons saluting; second, those saluted; third, the goods wished for. He says therefore Paul, which is a name to be venerated by all the faithful who are taught by him. A prisoner. 2 Tim. 2:9: I labor even unto chains. For at that time he was a prisoner at Rome. But of Jesus Christ, where the cause of the chains is shown. For it is very praiseworthy to be a prisoner for Christ's sake; for in this he is to be made blessed. Matt. 5:10: Blessed are they who suffer persecution for justice's sake, etc. 1 Pet. 4:15: Let none of you suffer as a murderer, or a thief, or a railer, or a coveter of other men's goods; but if as a Christian, let him not be ashamed, but let him glorify God in this name. Acts 5:41: The apostles went, etc. And Timothy a brother. They are brothers as regards perfect faith. Phil. 2:20: I have no man so of one mind, who with sincere affection is solicitous for you. But he joins Timothy to himself, that he may more easily obtain his request, because it is impossible for the prayers of many not to be heard. Then he sets forth the persons saluted. And first the principal person saluted is set forth; second, the person joined. Likewise, first he sets forth the husband and wife, who have dominion of the house, to whom the servant is bound. To Philemon our beloved helper, and to Appia our dearest sister. He says beloved on account of good works. John 13:34: This is my commandment, that you love one another. Helper, because he ministered to the saints. Prov. 18:19: A brother that is helped by a brother is like a strong city. Second, the person joined is set forth, when he says to Archippus our fellow soldier, who was so powerful at Colossae that all the Christians were under his shadow. And therefore he brings in the whole Church there, of which he was bishop, writing thus, Col. last chapter: Say to Archippus: See to the ministry which you have received, etc. And he says to Archippus, fellow soldier, because all prelates are like spiritual soldiers of the Church. 2 Cor. 10:4: The weapons of our warfare are not carnal, etc. And he adds and to the Church, etc. These he brings in besides, that they may move him to hearken. The goods wished for are set forth, as is customary. Then when he says I give thanks, the narrative of the letter is set forth. And first the giving of thanks is set forth; second, the petition, at the words for which cause; third, the conclusion, at the words therefore, brothers. Likewise, first the giving of thanks is set forth; second, the matter of the giving of thanks, at the word hearing; third, the cause on account of which he gives thanks to God, at the words for great joy. He says therefore I give thanks to my God. Col. 3:15: And be thankful. Phil. 4:6: with thanksgiving. As if he were to say: thus I give thanks for things past, that I may nonetheless pray for things future. And therefore he says always making mention of you, etc. Phil. 1:7: because I have you in my heart, and in my chains. Is. 49:15: Can a woman forget her infant, etc. But in setting forth the matter of the thanksgiving and of the prayer, he shows what he asks in praying for him. But the matter of this was necessary and good for Philemon, namely both charity and faith: for without charity nothing else avails, and through it all things are had. 1 Cor. 13:1: If I speak with the tongues of men, etc. Likewise, without faith no one can love God, because he does not truly know God. But of hope he makes no mention, because it is a mean, and it is understood in these. But in what do you have faith and charity? In the Lord Jesus. 1 Cor. last chapter: If any man love not our Lord Jesus Christ, let him be anathema. And this is necessary, because from Christ, who is loved more sweetly, love is derived to the members; for he who does not love the head does not love the members. 1 John 4:20: He who does not love his brother whom he sees, how can he love God whom he does not see? And toward all the saints; faith rests upon the doctrine as it has been manifested through Christ, because no man has seen God at any time, John 1:18, and 14:1: You believe in God, believe also in me. And therefore through faith we have Christ. But as it pertains to the saints, it can be understood in two ways: in one way, because from the faith which they have toward Christ proceed the services rendered to the saints. Or faith consists principally in the divinity, as it has been announced through Christ, but not only through Christ, but also through the saints. Matt. last chapter: Going therefore, teach all nations, etc. We ought therefore to believe not only the things said through Christ, but also through the saints. Heb. 2:3: which having begun to be declared by the Lord, was confirmed unto us by them that heard him. That the communication of your faith — this continues in two ways. For in one way, that it be a sign. And the sense is that the communication, etc., that is, so great is your charity, that the communication of your faith, etc. Or otherwise: I give thanks, and mention, etc., that is, that he may show what he asks for him in praying. And the communication of faith can be understood in two ways: either because in faith he communicated with all the saints, not having another new faith, as heretics do. 1 Cor. 1:10: that you all say the same thing, etc. Or the communication, by which you communicate goods to the saints, proceeding from faith. 1 Tim. last chapter: Charge the rich of this world not to be highminded, nor to trust in the uncertainty of riches, but in the living God, who gives us, etc. May become evident, that is, that the good lying hidden in the heart may become evident through good works. In the acknowledgment of every good, namely that which is done by you. And this in Christ Jesus, that is, for Christ Jesus. James 2:18: Show me your faith without works, and I will show you, from my works, my faith. Or otherwise: there are many works in the world which are good for men, and yet are not good to God, because they are not done rightly. Prov. 14:12: There is a way that seems right to a man, but its ends lead to death. Eccles. 8:10: I saw the wicked buried, who also, while they yet lived, were in the holy place, and were praised in the city as of righteous works. But this is made manifest through right faith, when it obtains a reward from God, who rewards nothing but what is right. And therefore he says in the acknowledgment, that is, that this may become evident, that you may know every good. Or that every good may be known in you, which is the enjoyment of the divinity. Ex. 33:19: I will show you all good. Wis. 7:11: All good things came to me together with her. But the cause on account of which he gives thanks is joy. And therefore he says for I had great joy. 3 John, the single chapter: I have no greater grace than this, than to hear that my children walk in truth. For this joy relieved his hardships. Hence he adds and consolation. Ps. 93:19: According to the multitude of my sorrows in my heart, your consolations have given joy to my soul. He assigns the reason for this, saying because the bowels of the saints have been refreshed through you, brother. Col. 3:12: Put on therefore, as the elect of God, holy and beloved, bowels of mercy, kindness, etc. 3 John, the single chapter: Dearly beloved, you do faithfully whatever you work for the brethren, and that for strangers, etc. Then when he says for which cause, etc., the petition is set forth, and first the confidence of asking; second, the petition itself, at the word I beseech; third, its reason, at the word perhaps. He says therefore for which cause, that is, because you thus abound in charity, I have much confidence in Christ Jesus, as if he were to say: not from myself, but from the authority of Jesus Christ, in whose faith I begot you. And therefore I can command you as a father, but what pertains to the matter — namely yours, or the common matter; otherwise a prelate has no power to command anyone anything, except what is either for his own advantage, or the Church's, or of the good morals of the Christian religion. Yet on account of charity I rather beseech. Prov. 18:23: The poor man speaks with entreaties. And why? Surely since you are such, etc. There are two things on account of which someone ought to be entreated, namely the age of old age. 1 Tim. 5:1: Rebuke not an elder, but entreat him as a father, etc. Likewise the honor of virtue, for where we do not offend, we are equals. Ecclus. 32:1: They have made you ruler, be not lifted up, be among them as one of them. He says therefore since you are such, as Paul an old man, as if he were to say: if you were a boy, I would command you this, but you are an old man. Likewise, if slight, yet you are of such a life that you are like me. Not that he is simply such and so great, but in some way similar, which he says out of his humility. Rom. 12:10: In honor preferring one another. Origen: Paul lived long in the faith. For he was converted as a young man; now he speaks as an old man. Origen: rarely is a useful teacher found in the Church unless he is of long life. An example concerning Peter and Paul.”

“Yet for love's sake I rather beseech thee,.... Either for the sake of the great love which the apostle bore to Philemon, being, as he calls him, his dearly beloved, he took this method; or because of Philemon's great love to all the saints before mentioned, he was encouraged to proceed in this manner, hoping on that account to have success; or it may be, it was for the sake of that love with which God had loved him, and which he puts him in mind of, to engage him to grant his request; that seeing God the Father had loved him, and chosen him in Christ; and Christ had loved him, and redeemed him by his blood; and the Holy Spirit had loved him, and sanctified him by his grace, that therefore he would receive his servant again for the sake of this love; who also was the object of it; see Rom 15:30. The Alexandrian copy reads, "for", or "through necessity", as if necessity obliged him to this request, Being such an one as Paul the aged; or "the elder"; meaning either in office, which he might mention with this view, that his request might have the greater weight and influence; or else in years, and which he might observe partly to move compassion in Philemon, and that he might not grieve him in his old age, as he would, should he deny his request; and partly to suggest to him, that the advice he was about to give him, to receive his servant, did not come from a raw young man, but from one well stricken in years, with whom were wisdom and understanding; and therefore not to be treated with neglect or contempt: how old the apostle was at this time, is not certain; he could not be less than sixty years of age, or he would not have called himself an old man; for no man was so called by the Jews, but he that was at the age of sixty (b). Some editions of the Vulgate Latin version, as that of the London Polyglot Bible, read, "seeing thou art such an one as Paul the aged"; as if Philemon was an old man, as the apostle was, and therefore he would not lay his commands upon him, as an ancient man might upon a young man, but rather entreat him as equal to him in years: but then it follows, which does not appear to be true of Philemon, or that he was in the like case, and now also a prisoner of Jesus Christ; which is observed with the same view as in Plm 1:1. See Gill on Plm 1:1. (b) Pirke Abot, c. 5. sect. 1.”

“Paul the aged - If we allow St. Paul to have been about 25 years of age at the utmost, in the year 31, when he was assisting at the martyrdom of Stephen, Act 7:58; as this epistle was written about a.d. 62, he could not have been at this time more than about 56 years old. This could not constitute him an aged man in our sense of the term; yet, when the whole length of his life is taken in, being martyred about four years after this, he may not improperly be considered an aged or elderly man, though it is generally allowed that his martyrdom took place in the 66th year of our Lord. But the word πρεσβυς signifies, not only an old man, but also an ambassador; because old or elderly men were chosen to fulfill such an office, because of their experience and solidity; and πρεσβυτης, for πρεσβευτης, is used in the same sense and for the same reason by the Septuagint; hence some have thought that we should translate here, Paul the ambassador. This would agree very well with the scope and even the design of the place.”

“for love's sake--mine to thee, and (what ought to be) thine to Onesimus. Or, that Christian love of which thou showest so bright an example (Plm 1:7). being such an one--Explain, Being such a one as thou knowest me to be, namely, Paul--the founder of so many churches, and an apostle of Christ, and thy father in the faith. the aged--a circumstance calculated to secure thy respect for anything I request. and now also a prisoner of Jesus Christ--the strongest claim I have on thy regard: if for no other reason, at least in consideration of this, through commiseration gratify me.”