John Calvin Commentary Philemon 1

The exceptional loftiness of Paul's mind, though it may be seen more clearly in his other writings which deal with more significant matters, is also demonstrated by this Epistle. In it, while he handles a subject otherwise lowly and common, he rises to God with his customary elevation.

Sending back a runaway slave and thief, he pleads for pardon for him. But in pleading this cause, he speaks about Christian forbearance with such ability that he appears to be discussing the interests of the whole Church rather than the private affairs of a single individual. On behalf of a man of the lowest condition, he humbles himself so modestly and humbly that nowhere else is the gentleness of his character portrayed more vividly.

A prisoner of Jesus Christ. In the same sense in which he elsewhere calls himself an Apostle of Christ or a minister of Christ, he now calls himself a prisoner of Christ. This is because the chains by which he was bound on account of the gospel were the ornaments or badges of that ambassadorship which he carried out for Christ.

Therefore, he mentions them to strengthen his authority. This was not because he was afraid of being despised (for Philemon undoubtedly had such great reverence and esteem for him that there was no need of assuming any title), but because he was about to plead the cause of a runaway slave, the main part of which was a plea for forgiveness.

To Philemon our friend and fellow-laborer. It is probable that this Philemon was a pastor, for the title with which Paul honors him, when he calls him fellow-laborer, is a title he is not accustomed to give to a private individual.

And to Archippus our fellow-soldier. He next adds "Archippus," who also appears to have been a minister of the Church; at least, this seems probable if he is the same person mentioned toward the end of the Epistle to the Colossians (Colossians 4:17), which is not at all improbable. For the designation, "fellow-soldier," which he gives to this latter individual, especially belongs to ministers.

Although the condition of a soldier belongs to all Christians universally, teachers may be regarded as standard-bearers in the warfare. Therefore, they ought to be more ready than all others to fight, and Satan usually causes them greater trouble. It is also possible that Archippus attended and shared in some contests Paul maintained; indeed, this is the very word Paul uses whenever he mentions persecutions.

And to the Church which is in thy house. By using these terms, he gives the highest praise to the family of Philemon. And certainly, it is no small praise for a householder that he manages his family in such a way that it becomes an image of the Church, and also fulfills the duty of a pastor within the walls of his own home. Nor should we forget to mention that this good man had a wife of similar character, for she, too, not without reason, is commended by Paul.

I give thanks to my God. It deserves attention that he prays at the same time for the very thing for which he “gives thanks.” Even the most perfect, as long as they live in the world, never have such good grounds for congratulation that they do not also need prayers, that God may grant them not only to persevere until the end, but also to make progress from day to day.

Hearing of your love and faith. This praise, which he bestows on Philemon, includes briefly the whole perfection of a Christian. It consists of two parts: faith in Christ, and love towards our neighbors, for to these all the actions and all the duties of our life relate. Faith is said to be in Christ, because it especially looks to him; in the same way, God the Father can be known only through him, and only in Him can we find any of the blessings that faith seeks.

And towards all saints. He does not in this way limit this love to the saints, as if there should be none towards others; for, since the doctrine of “love” is that we should not despise our flesh (Isaiah 58:7), and that we should honor the image of God which is engraved on our nature, undoubtedly it includes all mankind. But since those who are of the household of faith are united with us by a closer bond of relationship, and since God particularly recommends them to us, for this reason they justly hold the highest rank.

The arrangement of the passage is somewhat confused, but there is no obscurity in the meaning, except that it is doubtful whether the adverb always (in the 4th verse) is connected with the first clause, I give thanks always to my God, or with the second clause, making mention of you always in my prayers. The meaning may be explained in this way: whenever the Apostle prayed for Philemon, he interwove thanksgiving with it; that is, because Philemon’s piety provided a reason for rejoicing, for we often pray for those in whom nothing is found but what gives reason for grief and tears. Yet the second interpretation is generally preferred, that Paul “gives thanks for Philemon, and always makes mention of him in his prayers.” Let my readers be at full liberty to judge for themselves; but, for my own part, I think that the former meaning is more appropriate.

In the rest of the passage there is an inversion of the natural order; for, after having spoken of “love” and “faith,” he adds, “towards Christ and towards saints,” while, on the contrary, the contrast would demand that “Christ” should be put in the second part of the clause as the object to which our faith looks.

That the communication of your faith may be effectual. This clause is somewhat obscure, but I will endeavor to elucidate it so that my readers may better understand Paul’s meaning. First, it should be known that the Apostle is not continuing to praise Philemon but, on the contrary, is expressing those blessings for which he prays to God. These words are connected with what he had previously said, that he makes mention of him in his prayers (Philemon 1:4). What blessing then did he ask for Philemon?

That his faith, by exercising itself through good works, might be proven to be true and not unprofitable. He calls it “the communication of faith” because it does not remain inactive and concealed within but is manifested to people by actual effects. Although faith has a hidden residence in the heart, it still communicates itself to others through good works. It is, therefore, as if he had said, “That your faith, by communicating itself, may demonstrate its efficacy in every good thing.”

The knowledge of every good thing denotes experience. He wishes that, by its effects, faith may be proven to be effectual. This takes place when the people with whom we converse know our godly and holy life; and therefore, he says, of every good thing which is in you; for everything in us that is good makes known our faith.

Towards Christ Jesus. The phrase εἰς Χριστόν may be explained to mean “through Christ.” But, for my own part, if I had the freedom, I would rather translate it as equivalent to ἐν Χριστῷ, “in Christ.” For the gifts of God dwell in us in such a way that we are, nevertheless, partakers of them only to the extent that we are members of Christ. Yet because the words in you come before, I am afraid that the harshness of the expression would cause offense. Accordingly, I have not ventured to change the words but only wanted to mention this to my readers, so that, after careful consideration, they may choose whichever of these meanings they prefer.