Thomas Aquinas Commentary Philemon 1:10-25

"I beseech thee for my child, whom I have begotten in my bonds, Onesimus, who once was unprofitable to thee, but now is profitable to thee and to me: whom I have sent back to thee in his own person, that is, my very heart: whom I would fain have kept with me, that in thy behalf he might minister unto me in the bonds of the gospel: but without thy mind I would do nothing; that thy goodness should not be as of necessity, but of free will. For perhaps he was therefore parted [from thee] for a season, that thou shouldest have him for ever; no longer as a servant, but more than a servant, a brother beloved, specially to me, but how much rather to thee, both in the flesh and in the Lord. If then thou countest me a partner, receive him as myself. But if he hath wronged the at all, or oweth [thee] aught, put that to mine account; I Paul write it with mine own hand, I will repay it: that I say not unto thee that thou owest to me even thine own self besides. Yea, brother, let me have joy of thee in the Lord: refresh my heart in Christ. Having confidence in thine obedience I write unto thee, knowing that thou wilt do even beyond what I say. But withal prepare me also a lodging: for I hope that through your prayers I shall be granted unto you. Epaphras, my fellow-prisoner in Christ Jesus, saluteth thee; [and so do] Mark, Aristarchus, Demas, Luke, my fellow-workers. The grace of our Lord Jesus Christ be with your spirit. Amen." — Philemon 1:10-25 (ASV)

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.