Preface
Christ rejects neither slave nor master who come to Him. For one Lord of all is He, and more so the Father. And this is evident from many other things as well as from this epistle, in which Philemon is the master and Onesimus is the slave: both, not to say more, are beloved of Paul. Philemon was from the very beginning a most remarkable man: a Phrygian by origin, faithful in his way of life, helping the saints in their needs and giving alms. Onesimus was at first a runaway slave: he stole money from the house of Philemon and fled. Being in Rome, he heard the preaching of Paul and, catechized and baptized by him while he was in chains, himself became a man worthy of admiration. Therefore the apostle, considering it not profitable that Philemon should grieve on account of the wrongdoing and flight of Onesimus, and wishing to heal the wound of his heart which he had received from his slave, sends Onesimus to him with this commendatory epistle. Some, however, say that this epistle should not be numbered among the rest, since it concerns an unimportant matter; but consider how much benefit comes from it. First, it teaches us to have care even for those who are, in appearance, insignificant, as the Lord also says: "Take heed that ye despise not one of these little ones" (Matt. 18:10). Second, that if a slave, so foolish and wicked, was converted, then no one should despair of himself, and especially not those who were raised in freedom. Third, one should not under the pretext of piety take slaves away from their masters, if they do not wish it. Fourth, one should not treat virtuous slaves with contempt nor be ashamed of them, when Paul calls Onesimus his child. Therefore, who would not deem worthy to number among the rest of the epistles this one as well, which contains so much that is profitable?
Philem. 1:1. Paul, a prisoner of Jesus Christ
Straightaway from the very beginning he teaches the master not to be ashamed of his slave who has become a fellow slave. For on account of Christ all things are noble, even bonds, in which he himself also rejoices, so that he is even named after them. By this he strongly entreats, showing that it is only right to do a favor for one who is held in bonds for Christ.
Philem. 1:1. And Timothy the brother.
As if considering himself not sufficient for the entreaty, he joins Timothy also as a fellow-petitioner, so that Philemon might yield to the request of many.
Philem. 1:1. Philemon, our beloved and fellow worker.
If he is beloved, he will show mercy. If he is a fellow worker, he will not detain his servant, but will send him back again to the ministry of preaching, which he himself also serves. For the servant too will fulfill such a task of the master, if he is returned again.
Philem. 1:2. And to Apphia, (our) beloved (sister), and to Archippus, our fellow soldier.
Perhaps Apphia was the wife (of Philemon), and Archippus a friend. If he is a fellow soldier, then he will take part in this as well. This was the very same (Archippus) about whom he writes in the Epistle to the Colossians: "Say to Archippus, Take heed to the ministry which thou hast received" (Col. 4:17).
Philem. 1:2. And your household church.
The apostle calls "church" all the believers in the house (of Philemon), including even the slaves. Notice the humility — he appeals to them as well, so that they might assist him in his request.
Philem. 1:3. Grace to you and peace from God our Father and the Lord Jesus Christ.
In what way will the grace of God be with us? If we too forgive our debtors. And in what way will there be peace? If you too are reconciled with your servant.
Philem. 1:4. I thank my God, always making mention of you in my prayers.
Every time, he says, I remember you – and I remember you always when I pray – so many times I thank God for your virtue. What this virtue is, he explains further.
Philem. 1:5. Hearing of your love and faith, which you have toward the Lord Jesus and toward all the saints,
Here he praises him for his goodness. From Phrygia it would not have been heard in Rome about his love and faith, if it had not been great. Since you love all the saints, that is, the faithful, you should also love Onesimus, for he too is now a believer — so that through this you may show yourself as one who loves the Lord as well. Do you see what compelling thoughts he gathers in his mind toward the fulfillment of the request?
Philem. 1:6. That the sharing of your faith may become effective in the knowledge of every good thing which is in you.
I thank, says the apostle, God for your love, praying also that your faith, which you have in common with us, may be effective — active and living in your knowledge of every good work, that is, that you may love it and put it into practice. For faith is alive when we are diligent in every good work, just as it is dead when it is without good works. He added "which is in you" to show that even now Philemon already has every good work in himself, as if saying: (in the knowledge) of every good work even now in you, that is, already existing in you. Having said "the communion of faith," St. Paul unites Philemon with himself and makes them one. The faith is common and unifying, so that you must also be of one mind with me. Or by the communion of faith he means almsgiving, which comes from great faith. Thus the apostle says: I make mention of you, praying that your generous and bountiful disposition may never cease, but more and more may you pour out upon those in need every good thing "which is in you," that is, which you have.
Philem. 1:6. In Christ Jesus.
To Christ Jesus, he says, is credited every good thing that you do for those in need, especially the saints. So also now, if you receive Onesimus and do me this kindness, you will have done it for Christ Himself.
Philem. 1:7. For we have great joy and consolation in thy love,
That is, we have joy, and not only joy, but also great consolation in bonds on account of your love, that is, your compassionate and generous disposition of heart.
Philem. 1:7. Because by you, brother, the hearts of the saints have been refreshed.