Thomas Aquinas Commentary Philemon 1

1. The occasion for this epistle is as follows. At Colossae, an important Christian had a servant who secretly fled to Rome, where he was baptized by the Apostle, who now writes on his behalf. The epistle begins with a greeting, which is then followed by the main narrative. The greeting itself mentions those who send greetings, identifies the recipients, and expresses the good that is hoped for them.

2. He begins, Paul—a name to be revered by all the faithful whom he has taught—a prisoner. In which I suffer even to bonds, as a criminal (2 Timothy 2:9). He is a prisoner in Rome, but of Christ Jesus, which gives the reason for his chains. It is highly praiseworthy to be imprisoned for Christ's sake, for in this a person is blessed. Blessed are they who suffer persecution for justice’s sake (Matthew 5:10). Let none of you suffer as a murderer, or a thief, or a slanderer, or as one coveting what belongs to others. But if he suffers as a Christian, let him not be ashamed, but let him glorify God under this name (2 Peter 4:15). So they departed from the Sanhedrin, rejoicing that they had been counted worthy to suffer disgrace for the name of Jesus (Acts 5:41).

And Timothy, a brother. They are brothers in regard to their perfect faith. For I have no one so like-minded who is so genuinely solicitous for you (Philippians 2:20). He includes Timothy with himself to increase the chances of success, for the prayers of many are sure to be heard.

3. Next, he mentions the people being greeted: first the principal person, and then others.

First, he mentions the husband and wife who own the house and to whom the servant is obligated: To Philemon, our beloved and fellow laborer, and to Appia, our dearest sister. He calls Philemon beloved on account of his good works. This is my command, that you love one another (John 13:34). He calls him a fellow laborer because he ministers to the saints. A brother that is helped by his brother is like a strong city (Proverbs 18:19).

Next, he mentions Archippus, our fellow soldier, who was so influential at Colossae that all the Christians there were under his protection. That is why Paul also addresses the whole church there, of which Archippus was the bishop, writing in Colossians, and say to Archippus: look to the ministry which you have received in the Lord, that you fulfill it (Colossians 4:17). He calls Archippus a fellow soldier because all church leaders are, in a sense, spiritual soldiers of the Church: For the weapons of our warfare are not carnal (2 Corinthians 10:4). Finally, he greets the church which is in your house. He adds this to persuade Philemon to grant his request.

4. He then states the good he hopes for, as was his custom.

5. Then, with the words I give thanks to my God, the main narrative of the letter begins. In this section, Paul does three things:

1. He gives thanks.
2. He makes his plea, beginning with, wherefore, though I have much confidence.
3. He concludes, beginning with, indeed, brother (Philemon 1:20).

The thanksgiving itself is structured as follows:

1. He expresses thanks.
2. He gives the reason for his gratitude, beginning at hearing of your charity.
3. He explains why he thanks God, beginning at for I have had great joy.

6. He says, therefore, I give thanks to my God. Show yourself thankful (Colossians 3:15). With thanksgiving let your petitions be made to God (Philippians 4:6). It is as if he is saying: I give thanks for past blessings so that I may pray for future ones. Therefore, he says, always making a remembrance of you in my prayers. Because I have you in my heart, all of you, alike in my chains (Philippians 1:7). Can a woman forget her infant, so as not to have pity on the son of her womb? And if she should forget, yet I will not forget you (Isaiah 49:15).

7. In stating the subject of his thanksgiving and prayer, he shows what he asks for when he prays for them. The subject concerns the needs and good qualities of Philemon, namely, his charity and faith. For without charity, nothing is of value, and through it, all things are gained. If I should speak with the tongues of men and of angels, but do not have charity, I have become as sounding brass or a tinkling cymbal (1 Corinthians 13:1). Furthermore, without faith no one can love God, because one cannot truly know God. He makes no mention of hope, because it is understood to be included, standing midway between faith and charity.

But in whom should they have this faith and charity? In the Lord Jesus. If any man does not love the Lord Jesus Christ, let him be anathema (1 Corinthians 16:22). This is necessary because love for the members flows more sweetly from Christ; for whoever does not love the members does not love the head. For how can he who does not love his brother, whom he sees, love God, whom he does not see? (1 John 4:20). And this charity is also directed towards all the saints. Faith is based on doctrine as it is revealed through Christ, because no one has seen God (John 1:18); and, you believe in God, believe also in me (John 14:1). We have Christ, therefore, through faith.

Towards all the saints can be understood in two ways. In one way, it means that from the faith they have in Christ proceed the prayers made for the saints. Alternatively, faith consists principally in the divinity of God as it is announced by Christ—and not only by Christ, but also by the saints. Go therefore and make disciples of all nations (Matthew 28:19). Therefore we ought to believe not only what was said by Christ but also what was said by the saints. For it was first announced by the Lord and was confirmed unto us by those who heard him (Hebrews 2:3).

8. The phrase that the communication of your faith can be understood in two ways. In one sense, "communication" means that the faith you share with others becomes a visible sign of your great charity. In another sense, the phrase explains what Paul is praying for. In this second case, the "communication of your faith" can itself be interpreted in two ways.

First, it could mean that you share one faith with all the saints, not holding to some new faith like heretics do. That you all say the same thing (1 Corinthians 1:10). Or second, "communication" could refer to the way you share your good things with the saints, an action which proceeds from faith. Charge the rich of this world not to be proud, or to trust in the uncertainty of riches, but in God, who provides all things in abundance for our enjoyment (1 Timothy 6:17).

The phrase may be made evident means that the good hidden in the heart should become visible through good works. This happens in the acknowledgment of every good work that is done by you. And this is done in Christ Jesus, that is, for the sake of Jesus Christ. Show me your faith without works, and I from my works will show you my faith (James 2:18).

Alternatively, there are many works in the world that seem good to people but are not good in God's sight, because they are not done in the right way. There is a way which seems just to a man: but in the end it leads to death (Proverbs 14:12). I saw the wicked buried: who also when they were yet living were in the holy place, and were praised in the city as men of just works (Ecclesiastes 8:10). But true goodness is revealed through correct faith, for a reward comes from God, who rewards only the righteous. Therefore, Paul says it is made evident in the acknowledgment, meaning that you might come to know every true good. It means that all the good that is in you, which is the fruit of God's work, might become known. I will show you all good (Exodus 33:19). Now all good things come to me together with her .

9. The reason he gives thanks is his joy. He says, for I have had great joy and consolation. I have no greater joy than to hear that my children are walking in the truth (3 John 1:4). This joy alleviates anxiety, which is why he adds, and consolation. When anxieties are increased in my heart, your comfortings delight my soul (Psalms 94:19). He explains the reason for this joy, saying, because the hearts of the saints have been refreshed by you, brother. Put on, therefore, as God’s chosen ones, holy and beloved, a heart of mercy, kindness, humility, meekness, patience (Colossians 3:12). Beloved I pray that in all things you may prosper and be in health (3 John 1:2).

10. Then, when he says, wherefore, he begins his plea. He proceeds in three steps:

1. He states the confidence with which he asks.
2. He makes the petition itself, beginning at I beseech you (Philemon 1:10).
3. He gives his reason, beginning at for perhaps (Philemon 1:15).

11. He says, wherefore—that is, because you so abound in charity—I have much confidence in Christ Jesus. It is as if he is saying his confidence comes not from himself, but from the authority of Jesus Christ, in whose faith he brought Philemon to new birth. Therefore, Paul could command him as a father, concerning both personal and common matters, about what is to the purpose. Otherwise, a church leader would not have the power to command what is beneficial to himself, to the Church, or to the moral life of the Christian religion. Nevertheless, for charity’s sake, I rather beseech. The poor will speak with supplications (Proverbs 18:23).

12. And why does he beseech rather than command? Because of who Philemon is: since you are such as you are. There are two reasons one ought to plead rather than command: one is because of old age (do not reproach an old man, but ask him as a father, 1 Timothy 5:1), and the other is because of the honorableness of virtue, for where we are equals in virtue, we are equals in standing. Have they made you ruler? Be not lifted up: be among them as one of them .

Therefore, he says, since you are such as you are, as Paul, an old man. It is as if he is saying, "If you were a boy, I would demand this of you, but you too are old. You are at the same stage of life as I am." This is not to say they are of the same quality in an absolute sense, but that they are similar—a point Paul makes out of humility. Anticipating one another with honor (Romans 12:10).

Origen noted that Paul had lived for a long time in the faith. He was converted as a youth and was now writing as an old man. Origen also said that it is rare to find a useful teacher in the Church who is not old, thinking of Peter and Paul.

1. Having expressed his confidence in Philemon’s goodness, Paul now states his request.

   He first indicates the person on whose behalf he pleads, and second, he concludes the request: and receive him.

   The first point is subdivided into two parts:

   • First, by describing the person, he shows that he has received him by a spiritual birth.
   • Second, by a change of status.

2. Therefore, he says: "Truly, I must be heard, because the petition involves honor and kindness for my son, Onesimus," who is his present concern. Having acquired a son late in life, he loves him all the more, just as an old man loves sons born to him in his old age. Now Israel loved Joseph above all his sons, because he had him in his old age (Genesis 37:3). This one, Onesimus, was begotten in bonds.

3. Second, there is the change in status, for if Onesimus had persevered in sin, he would not be worthy of leniency.

   Note that Paul says little and means much. As Cicero taught, one should downplay one's own actions as much as possible. Thus the Apostle speaks lightly of the offense, saying, who was at one time unprofitable—that is, harmful in taking away your possession—but now, converted from evil to a state of virtue, is profitable for the service of God and man. If anyone, therefore, has cleansed himself from these, he will be a vessel for honorable use (2 Timothy 2:21). Take away the rust from silver, and there shall come forth a most pure vessel (Proverbs 25:4).

4. When Paul says, and receive him, he makes his request. He first states the request itself, and then he answers a potential question, beginning with whom I would have retained.

   He says, and receive him as my own heart. He asks this because he has seen Onesimus changed, the sign of which is the fact that I have sent him back to you.

   This might seem to contradict the command, you shall not deliver to his master the servant that has fled to you (Deuteronomy 23:15). I reply that this law applies when the master seeks the servant in order to put him to death. Therefore, Paul says, and receive him. I have the right to feel so about you, because I have you in my heart, all of you, alike in my chains (Philippians 1:7).

5. Paul then responds to a potential question: "If he is useful to you, why do you not keep him?" He gives the reason for sending him back, first considering why he might have kept him, and second, why he rejected that idea, which he explains with the words, but without your counsel.

   He says to Philemon—who, although a great man, was accustomed to minister to the Apostle (on the contrary, whoever wishes to become great among you shall be your servant (Matthew 10:26))—that out of this confidence he considered keeping Onesimus, so that in Philemon's place he might minister to him. Hence, he says, whom I would have retained with me, that in your stead he might have ministered to me. This was especially needed since Paul was in bonds for Christ's sake, for one is provided for when he suffers for his master.

   The reason he rejected the idea was that he did not want to use another’s property without the owner’s knowledge. Hence, but without your counsel I would do nothing. It is as if he said: "If I were to keep him, it would please you, as you would not wish to resist, but it would be a kind of force. I did not want that; indeed, I wanted it to come about voluntarily." Of every man who offers of his own accord, you shall take them (Exodus 25:2)—that is, the first fruits. Let each one give according as he has determined in his heart, not grudgingly or from compulsion, for God loves a cheerful giver (2 Corinthians 9:7).

6. When Paul says, for perhaps, he gives the reasons why Philemon ought to receive Onesimus kindly. He argues first from God's perspective; second, from the Apostle's perspective (at if therefore you count me as a partner); and third, from Philemon's own character (at trusting in your obedience).

   From God's perspective, divine providence often permits evil to occur so that good may come from it, as is clear from the sale of Joseph, which allowed him to free Egypt and his father's family. For God sent me before you into Egypt for your preservation (Genesis 45:5). Paul says perhaps because the judgements of God are incomprehensible (Romans 11:33). And he says instead of a servant—that is, in place of a servant. For one is your master and all are your brothers (Matthew 23:8). And he is a brother not only to you, but also to me in relation to God, though he is a son to me in the ministry.

   Regarding the phrase, But how much more to you, both in the flesh and in the Lord?, this can be interpreted in two ways. First, it can refer to the original divine creation, in which sense Onesimus is a brother. Is not he your Father, that has possessed you, and made you, and created you? (Deuteronomy 32:6). Have we not all one Father? Did not one God create us? (Malachi 2:10). Second, it can refer to their shared trust in God.

   Alternatively, it might be for Philemon's own good, because Onesimus is close to him "in the flesh" as his slave, meaning whatever he is bodily belongs to Philemon. Therefore, one is moved to charity for two reasons: by love that originates in the flesh, or by spiritual love.

7. From the Apostle's perspective, he first declares his friendship, on the basis of which he wants Philemon to take Onesimus back. Second, he offers to pay any damages (at and if he has wronged). Third, he shows the significance of receiving him (at indeed, brother).

   Therefore, he says, if therefore you count me as a partner, receive him. But if we walk in the light as he also is in the light, we have fellowship with one another (1 John 1:7). And he says, as myself, because Onesimus is linked with him. He who receives you, receives me (Matthew 10:40).

   Second, he offers to make good any injury to Philemon, saying, and if he has wronged you in anything or is in your debt—namely by leaving his service—charge that to me. It is as if to say, "I will make restitution." Bear one another’s burdens (Galatians 6:2).

   Furthermore, he first offers to pay, and second, he shows that Philemon is in his debt—not by necessity, but by will. Therefore he says, I Paul... have written it with my own hand, as if to say, "So that you can be certain of restitution." And this is not offered out of necessity, because you also owe me your own self, for Paul snatched him from eternal death, and thus Philemon should do this for his liberator. If I should give myself to be your servant, I should not make a worthy return for your care .

8. Paul adds, indeed, brother. May I enjoy you. It is as if he is saying, "If you want me for a partner, take him back, and in this way I will enjoy you, brother." That is, if you do it, you will fill my wishes with joy. For "to enjoy" is to make use of the fruit; just as "to use" relates to what is useful, so "to enjoy" relates to the fruit. It implies the sweetness of the fruit (and his fruit was sweet to my palate (Song of Solomon 2:3)), as well as the end, because the ultimate product of the tree is its fruit. Therefore, to enjoy, properly speaking, is to possess something that is pleasant and final. Hence Augustine says that "we enjoy thinking of things in which the will delights because of their sweetness." To enjoy is to adhere to something for its own sake. Sometimes "enjoy" and "use" are used more generally, with "enjoy" not implying its opposite (And to serve great men without blame (Sirach 8:10)).

   Therefore he says, may I enjoy you, because you do not oppose me in anything. If in this you please me, there will be nothing in my heart concerning you that saddens me, and thus you will delight me.

   However, if we take "enjoyment" as something final, then one does not enjoy man, but God alone. Seemingly contrary to this is: come therefore, and let us enjoy the good things that are present: and let us speedily use the creatures as in youth . For this reason, Paul adds, in the Lord. That is, "May I make use of you in the delight of God, rejoicing in the divine good that is in you," because his action is love, and the enjoyment of its effect is charity. That is why he adds, refresh my heart. A person is consoled spiritually when the desires of their heart are fulfilled. It is as if he said, "Fulfill the deepest desires of my heart." And this is not in regard to evil, but in the Lord, and thus the fulfillment of desire is good.

9. When Paul says, trusting in your obedience, he provides a reason on Philemon's part and a commendation of his obedience. First, he shows his confidence in Philemon's obedience, and second, he adds a related point.

   He says, trusting in your obedience. I rejoice that in all things I can have confidence in you (2 Corinthians 7:16). For obedience is better than sacrifices (1 Samuel 15:22). But he writes more shrewdly, because a person listens more attentively to someone if they expect to see them again than if they have lost hope of it. Therefore he says, but furthermore, also prepare a lodging for me. For it was his custom when he was in Colossae to stay in Philemon's home.

   Chrysostom states: "These are delightful words, that a poor man should command a rich man by letter from across the expanse of the earth to prepare a lodging for him. What would have to be prepared for one content with bread and simple food?" It should be said that Paul says this not for the sake of preparing lodging, but to imply familiarity and love; in this way, Philemon will be prompt to obey. The Apostle, therefore, does not say this because of material comforts but out of his devotion: For I hope that through your prayers I shall be given unto you.

   Against this is the fact that he never returned to them but died in Rome, and therefore his hope was dashed. I reply that the hope of the just is of two kinds. The chief hope is for one's own good, and this is never dashed. A secondary hope concerns the faithfulness of others, and this is sometimes dashed because their merits are contrary, just as a righteous person is sometimes not listened to by others.

   But was Paul deceived in his trust? It should be said that God alone knows the future; it is not for human knowledge, except by prophecy. And no prophet knows all the future events that concern himself. Only Christ did, because He did not have the Holy Spirit in a limited way. Thus Isaac, the great prophet, was deceived in Jacob. So it is not surprising if an apostle does not know everything.

10. Finally, Paul ends his letter with a greeting, first on behalf of others, and second, on his own.

    He says, you are greeted by Epaphras . . . Mark, Aristarchus, Demas, and Luke, and we read of them at the end of Colossians.

    But the mention of Demas can be questioned. How can this be, since Paul said in 2 Timothy, for Demas has deserted me, loving this world? (2 Timothy 3:8). How, then, can he use his name? It might be said that Demas returned to him.

    However, this does not seem to be the case. The author here argues that this letter to Philemon was written after the one to Timothy, because here Paul says, I hope that through your prayers, while in 2 Timothy he foretells his death, saying, the time of my deliverance is at hand (2 Timothy 4:6). A different solution should be offered: Paul was in Rome for nearly nine years. This letter was written at the beginning of his imprisonment, whereas the second letter to Timothy was written at the end of his life. It was then that Demas, tired of the imprisonment, deserted him. The letters of Paul are not arranged chronologically. For example, the letters to the Corinthians were written before the letter to the Romans, and this letter to Philemon was written before the last letter to Timothy. Romans is placed first because its subject matter is more significant.

    Paul's own greeting here is the same one that ends the second letter to Timothy. Thanks be to God. Amen.