COMMENTARY ON PHILEMON
BY OECUMENIUS
6 th CENTURY
Also called the Pseudo-Oecumenian Catena on Philemon
Translated by John Litteral
10-13-2025
Foreword
This commentary on Philemon was written by Oecumenius, who was a Greek Early Church Father of the sixth century. Not everyone agrees that this was written by Oecumenius. I go into this in more detail in the introduction of my recent translation of the commentary on Hebrews by Oecumenius. This commentary was written by Oecumenius as a compilation of quotes from various Early Church Fathers that lived prior to him, which is in the manner called Catena . In this version that I translated, which is from the Patrologia Graeca, volume 119, printed in 1864, does not have any indicators showing that any of the content comes from any specific ancient Christian writer, and it has the appearance of being written as a running commentary by Oecumenius himself. According to Dr. Karl Staab, in his edition called “Pauline commentaries from the Greek Church” [ Pauluskommentare aus der griechischen Kirche ], there are two excerpts for the letter to Philemon which indicate that one excerpt is by Photius of Constantinople, and one by Oecumenius himself, both found in the comments on verse 24. I added indicators for those two excerpts in this translation. According to my thesis, Photius (810-891A.D.) lived after Oecumenius (6 th century), which means that the excerpt by Photius was added to the text of the catena by a later copyist. Oecumenius depended greatly upon the homilies and commentaries of John Chrysostom (died around 407A.D.) for his own catenae/commentaries on Paul’s Epistles, though Oecumenius condensed and reworked what Chrysostom wrote. Oecumenius also relied upon Theodoret of Cyrus (393-457A.D.), as can be seen in the Preface.
COMMENTARY BY OECUMENIUS
ON THE EPISTLE TO PHILEMON
HYPOTHESIS ON THE EPISTLE TO PHILEMON
Paul sends this from Rome; and the cause of the letter is this: Onesimus, the servant of Philemon, fled; and having gone to the apostle Paul, he was instructed by him, and became useful to him in ministry. Therefore, he writes to Philemon about this, praising Onesimus, so that he may receive him sincerely, and no longer have him as a slave, but as a brother. He also urged him to prepare a welcome for him, so that if he comes, he may find a place to stay. And thus, he completes the letter. It is noteworthy that this Onesimus was also deemed worthy of martyrdom in the city of Rome, at that time under the authority of Tertullus the governor, having endured the breaking of his legs as to undergo martyrdom.
THEODORET
Philemon was a remarkable man, a Phrygian by birth, and his city was Colossae; he was faithful in character and shared in the needs of the saints. Onesimus, a slave of his, ran away, having stolen from him. Onesimus, coming to Rome to Paul, was instructed by him and, having been baptized, became remarkable even while Paul was in chains. Paul sends him back to Philemon, having made this letter a recommendation for Onesimus. Some say that this letter should not be counted among the other epistles because it concerns a trivial matter. But see how many useful things come from it! First, it teaches us to be earnest even about trivial matters. Second, that if a slave has returned so boldly, those who are free should not despise them. Third, that it is not fitting, under the pretense of holiness, to separate slaves against the will of their masters. Fourth, that we should not be ashamed of virtuous slaves, especially when Paul calls Onesimus his child. How then could such a letter, containing so much benefit, not be counted among the others?
The Epistle to Philemon by the Apostle Paul
Philemon 1-3 Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon our beloved and fellow worker, and to Apphia our beloved, and Archippus our fellow soldier, and to the church in your house: Grace to you and peace from God our Father and the Lord Jesus Christ.
Paul, a prisoner . Immediately from the opening words he instructs the master not to shame the servant. For all things, even chains, are good for Christ. And that it is right for grace to be given to the prisoner for Christ.
and Timothy our brother . He includes Timothy as a partner in the supplication.
to Philemon our beloved . If beloved, he will grant favor; if a coworker, he will not put the servant to shame in the service of the preaching. Onesimus, having been given, will also fulfill the work of the master Philemon.
and to Apphia our beloved, and Archippus . Perhaps Apphia was the wife of Philemon, and Archippus. But see the humility, for it also urges these to join in the supplication.
our fellow soldier . If a fellow soldier, he also struggles in this. This is the one about whom he writes to the Colossians: Tell Archippus, "Take heed to the ministry which you have received." (Co. 4:17)
and to the church in your house . He invites the whole household, and slaves.
Grace to you . How then will the grace of God be with you? If you also forgive those who owe you. How then is peace? If you are reconciled to the servant.
The praise of Philemon and a thanksgiving on his behalf.
Philemon 4-9 I always thank my God, making mention of you in my prayers, hearing of your love and faith which you have toward the Lord Jesus and toward all the saints; that the fellowship of your faith may become effective, in the knowledge of every good thing that is in us for Christ Jesus. For we have great joy and consolation in your love, because the hearts of the saints have been refreshed through you, brother. Therefore, having great boldness in Christ, I am commanding you what is proper, because of love, I urge you, being such as Paul the aged, but now also a prisoner of Jesus Christ.