Thomas Aquinas Commentary Philemon 1:1-9

"Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon our beloved and fellow-worker, and to Apphia our sister, and to Archippus our fellow-soldier, and to the church in thy house: Grace to you and peace from God our Father and the Lord Jesus Christ. I thank my God always, making mention of thee in my prayers, hearing of thy love, and of the faith which thou hast toward the Lord Jesus, and toward all the saints; that the fellowship of thy faith may become effectual, in the knowledge of every good thing which is in you, unto Christ. For I had much joy and comfort in thy love, because the hearts of the saints have been refreshed through thee, brother. Wherefore, though I have all boldness in Christ to enjoin thee that which is befitting, yet for love`s sake I rather beseech, being such a one as Paul the aged, and now a prisoner also of Christ Jesus:" — Philemon 1:1-9 (ASV)

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.