Commentary on Philemon (Super Epistolam ad Philemonem Lectura)

“If a servant is faithful to you, let him be to you as your own soul, etc. Ecclesiasticus 33:31. The wise man shows three things concerning master and servant, namely, what is required on the part of the servant; likewise, what the disposition of the master toward the servant ought to be; likewise, what the use of the servant ought to be. On the part of the servant, faithfulness is required, in which lies the good of the servant, because he ought to give both what he is and all that is his to his master. Matthew 24:45: a faithful and prudent servant, etc. And he says if he is faithful, because faithfulness is found among few. Proverbs 20:6: a faithful man, who shall find? Such a servant, then, ought to be held by his master as a friend in affection. Hence he says let him be to you as your own soul. For this is proper to friends, that their soul be one in willing and not willing. Acts 4:32: of the multitude of believers there was one heart and one soul. In which it is given to be understood that there is a certain agreement between master and servant, because the faithful servant passes over into a friend. The use of him is that he be treated as a brother; for he is a brother, both as to the generation of nature, because by the same author. Job 31:13: if I have despised to submit to judgment with my servant. Malachi 2:10: is there not one father of us all? Is there not one God? And as to the generation of grace, which is the same. Galatians 3:27f.: for as many of you as have been baptized in Christ have put on Christ; there is neither Jew nor Greek, there is neither servant nor free, there is neither male nor female, for you are all one in Christ Jesus. Matthew 23:8: you are all brothers. These words, moreover, suit the matter of this epistle. For just as above he showed how spiritual prelates ought to conduct themselves toward their subjects, so here how temporal masters toward temporal servants, and how a faithful servant stands toward his master.”

“The occasion of the letter is this. For among the Colossians a certain great Christian had a certain servant, who, fleeing secretly to Rome, was baptized by the apostle, on whose behalf he also writes. And first the salutation is set forth; second, the narrative of the letter. In the salutation, first he sets forth the persons saluting; second, those saluted; third, the goods wished for. He says therefore Paul, which is a name to be venerated by all the faithful who are taught by him. A prisoner. 2 Tim. 2:9: I labor even unto chains. For at that time he was a prisoner at Rome. But of Jesus Christ, where the cause of the chains is shown. For it is very praiseworthy to be a prisoner for Christ's sake; for in this he is to be made blessed. Matt. 5:10: Blessed are they who suffer persecution for justice's sake, etc. 1 Pet. 4:15: Let none of you suffer as a murderer, or a thief, or a railer, or a coveter of other men's goods; but if as a Christian, let him not be ashamed, but let him glorify God in this name. Acts 5:41: The apostles went, etc. And Timothy a brother. They are brothers as regards perfect faith. Phil. 2:20: I have no man so of one mind, who with sincere affection is solicitous for you. But he joins Timothy to himself, that he may more easily obtain his request, because it is impossible for the prayers of many not to be heard. Then he sets forth the persons saluted. And first the principal person saluted is set forth; second, the person joined. Likewise, first he sets forth the husband and wife, who have dominion of the house, to whom the servant is bound. To Philemon our beloved helper, and to Appia our dearest sister. He says beloved on account of good works. John 13:34: This is my commandment, that you love one another. Helper, because he ministered to the saints. Prov. 18:19: A brother that is helped by a brother is like a strong city. Second, the person joined is set forth, when he says to Archippus our fellow soldier, who was so powerful at Colossae that all the Christians were under his shadow. And therefore he brings in the whole Church there, of which he was bishop, writing thus, Col. last chapter: Say to Archippus: See to the ministry which you have received, etc. And he says to Archippus, fellow soldier, because all prelates are like spiritual soldiers of the Church. 2 Cor. 10:4: The weapons of our warfare are not carnal, etc. And he adds and to the Church, etc. These he brings in besides, that they may move him to hearken. The goods wished for are set forth, as is customary. Then when he says I give thanks, the narrative of the letter is set forth. And first the giving of thanks is set forth; second, the petition, at the words for which cause; third, the conclusion, at the words therefore, brothers. Likewise, first the giving of thanks is set forth; second, the matter of the giving of thanks, at the word hearing; third, the cause on account of which he gives thanks to God, at the words for great joy. He says therefore I give thanks to my God. Col. 3:15: And be thankful. Phil. 4:6: with thanksgiving. As if he were to say: thus I give thanks for things past, that I may nonetheless pray for things future. And therefore he says always making mention of you, etc. Phil. 1:7: because I have you in my heart, and in my chains. Is. 49:15: Can a woman forget her infant, etc. But in setting forth the matter of the thanksgiving and of the prayer, he shows what he asks in praying for him. But the matter of this was necessary and good for Philemon, namely both charity and faith: for without charity nothing else avails, and through it all things are had. 1 Cor. 13:1: If I speak with the tongues of men, etc. Likewise, without faith no one can love God, because he does not truly know God. But of hope he makes no mention, because it is a mean, and it is understood in these. But in what do you have faith and charity? In the Lord Jesus. 1 Cor. last chapter: If any man love not our Lord Jesus Christ, let him be anathema. And this is necessary, because from Christ, who is loved more sweetly, love is derived to the members; for he who does not love the head does not love the members. 1 John 4:20: He who does not love his brother whom he sees, how can he love God whom he does not see? And toward all the saints; faith rests upon the doctrine as it has been manifested through Christ, because no man has seen God at any time, John 1:18, and 14:1: You believe in God, believe also in me. And therefore through faith we have Christ. But as it pertains to the saints, it can be understood in two ways: in one way, because from the faith which they have toward Christ proceed the services rendered to the saints. Or faith consists principally in the divinity, as it has been announced through Christ, but not only through Christ, but also through the saints. Matt. last chapter: Going therefore, teach all nations, etc. We ought therefore to believe not only the things said through Christ, but also through the saints. Heb. 2:3: which having begun to be declared by the Lord, was confirmed unto us by them that heard him. That the communication of your faith — this continues in two ways. For in one way, that it be a sign. And the sense is that the communication, etc., that is, so great is your charity, that the communication of your faith, etc. Or otherwise: I give thanks, and mention, etc., that is, that he may show what he asks for him in praying. And the communication of faith can be understood in two ways: either because in faith he communicated with all the saints, not having another new faith, as heretics do. 1 Cor. 1:10: that you all say the same thing, etc. Or the communication, by which you communicate goods to the saints, proceeding from faith. 1 Tim. last chapter: Charge the rich of this world not to be highminded, nor to trust in the uncertainty of riches, but in the living God, who gives us, etc. May become evident, that is, that the good lying hidden in the heart may become evident through good works. In the acknowledgment of every good, namely that which is done by you. And this in Christ Jesus, that is, for Christ Jesus. James 2:18: Show me your faith without works, and I will show you, from my works, my faith. Or otherwise: there are many works in the world which are good for men, and yet are not good to God, because they are not done rightly. Prov. 14:12: There is a way that seems right to a man, but its ends lead to death. Eccles. 8:10: I saw the wicked buried, who also, while they yet lived, were in the holy place, and were praised in the city as of righteous works. But this is made manifest through right faith, when it obtains a reward from God, who rewards nothing but what is right. And therefore he says in the acknowledgment, that is, that this may become evident, that you may know every good. Or that every good may be known in you, which is the enjoyment of the divinity. Ex. 33:19: I will show you all good. Wis. 7:11: All good things came to me together with her. But the cause on account of which he gives thanks is joy. And therefore he says for I had great joy. 3 John, the single chapter: I have no greater grace than this, than to hear that my children walk in truth. For this joy relieved his hardships. Hence he adds and consolation. Ps. 93:19: According to the multitude of my sorrows in my heart, your consolations have given joy to my soul. He assigns the reason for this, saying because the bowels of the saints have been refreshed through you, brother. Col. 3:12: Put on therefore, as the elect of God, holy and beloved, bowels of mercy, kindness, etc. 3 John, the single chapter: Dearly beloved, you do faithfully whatever you work for the brethren, and that for strangers, etc. Then when he says for which cause, etc., the petition is set forth, and first the confidence of asking; second, the petition itself, at the word I beseech; third, its reason, at the word perhaps. He says therefore for which cause, that is, because you thus abound in charity, I have much confidence in Christ Jesus, as if he were to say: not from myself, but from the authority of Jesus Christ, in whose faith I begot you. And therefore I can command you as a father, but what pertains to the matter — namely yours, or the common matter; otherwise a prelate has no power to command anyone anything, except what is either for his own advantage, or the Church's, or of the good morals of the Christian religion. Yet on account of charity I rather beseech. Prov. 18:23: The poor man speaks with entreaties. And why? Surely since you are such, etc. There are two things on account of which someone ought to be entreated, namely the age of old age. 1 Tim. 5:1: Rebuke not an elder, but entreat him as a father, etc. Likewise the honor of virtue, for where we do not offend, we are equals. Ecclus. 32:1: They have made you ruler, be not lifted up, be among them as one of them. He says therefore since you are such, as Paul an old man, as if he were to say: if you were a boy, I would command you this, but you are an old man. Likewise, if slight, yet you are of such a life that you are like me. Not that he is simply such and so great, but in some way similar, which he says out of his humility. Rom. 12:10: In honor preferring one another. Origen: Paul lived long in the faith. For he was converted as a young man; now he speaks as an old man. Origen: rarely is a useful teacher found in the Church unless he is of long life. An example concerning Peter and Paul.”

“Having set down the Apostle's confidence concerning Philemon's goodness, he here sets forth his petition. And first he shows the person for whom he petitions; second, from this he concludes his petition, at the words but you, him. Concerning the first he does two things: first, by describing the person, he shows that he is acceptable to him by reason of spiritual generation; second, by reason of a change of character. He says therefore: truly I am to be heard, because my petition contains honesty and piety, on behalf of my son Onesimus, concerning whom is my present concern. And having acquired a son at a time of decline, he loves him the more, as an old man does sons begotten in old age. Gen. 37:3: But Israel loved Joseph above all his sons, because he had begotten him in his old age. But this one he begot in chains. Second, there is a change in character. For if he had persevered in sin, he would not have been worthy of pardon. And note that he says less, and signifies more. For Tully teaches that one ought to diminish his own deed as much as he can. Thus the Apostle speaks lightly of this man's fault, saying unprofitable, that is, harmful in taking away your goods; but now, having been converted from evil to a state of virtue, he is profitable for the service of God and of men. 2 Tim. 2:21: If therefore anyone shall cleanse himself from these, he shall be a vessel sanctified unto honor. Prov. 25:4: Take away the rust from silver, and there shall come forth a most pure vessel. Then, when he says but you, him, he sets forth his petition. And first the petition is set forth; second he answers a question, at the words whom I. He says therefore: you, then, receive him as my own bowels. And this for the reason that I have seen him amended, the sign of which is that I have sent him back to you. Against this, Deut. 23:15: You shall not deliver up to his master the servant who has fled to you, etc. I answer. This is true when the master seeks him unto death; and therefore he says but you, etc. Phil. 1:7: Because I have you in my heart, and in my chains and in the defense, etc. And he answers a question, because one might say: if he is profitable to you, why do you not keep him until death? Therefore he states what is the reason for sending him. First he shows his intention of keeping him; second, why he desisted from his intention, at the words but without your counsel. He says therefore to Philemon, who, although he was a great man, was nevertheless accustomed to minister to the Apostle. Matt. 20:26: Whoever will be greater among you, let him be your minister. Hence out of this confidence he proposed to keep him, that in Philemon's place he might minister to him. Hence he says whom I would have kept with me, that in your stead, etc. Which was most necessary, since he was in chains for Christ. For provision must be made when someone suffers for his lord. But the reason why he desisted is that he did not wish to use another's property, the master being unaware. Hence he says without counsel, etc., as if to say: if I had kept him, it would then please you, who could not resist, and there would be a kind of compulsion. But I did not wish it thus; rather, I wished that it be done voluntarily. Ex. 25:2: From every man who offers of his own accord, you shall receive them, namely, the first-fruits. 2 Cor. 9:7: Not with sadness, or of necessity; for God loves a cheerful giver. Then, when he says for perhaps, he sets forth the reason why Philemon ought to receive him kindly. And first on the part of God; second on the part of the Apostle himself, at the words if therefore you have; third on the part of Philemon himself, at the word trusting. On the part of God, because often the providence of God permits that which seems evil to happen, so that from it good may follow, as is clear in the case of Joseph, who was sold, that he might deliver Egypt and his father's family. Gen. 45:5: For God sent me before you for your preservation. And he says perhaps, because the judgments of God are incomprehensible, Rom. 11:33. And he says for a servant, that is, in place of a servant. Matt. 23:8: But you are all brothers. And not only to you, but to me, in comparison to God, although he is a son in ministry. How much more to you, both in the flesh and in the Lord? This can be explained in two ways: in one way, that it be referred to the first origin of divine creation, and thus he is a brother. Deut. 32:6: Is not he your father, who possessed, and made, and created you? Mal. 2:10: Is there not one father of us all? Has not one God created us? Likewise, in God, through faith. Or rather, it was for Philemon's good that he was his kinsman according to the flesh, because according to the flesh he was his servant, since all that he was to him in the flesh was his own. Hence for a twofold reason one is moved by charity, namely, by love according to the origin of the flesh, and by spiritual love. But on the part of the Apostle, first he alleges his own friendship, under the pretext of which he wishes him to be received; second he stands surety for him regarding the loss; third he shows the duty of reception. The second, at the words but if. The third, at the words therefore, brother. He says therefore: if then you have me as a companion, receive him. 1 John 1:7: But if we walk in the light, as he also is in the light, we have fellowship with one another. And he says as also me, because he is joined to me. Matt. 10:40: He who receives you receives me. Second, he obliges himself to make satisfaction on his behalf for the loss. He says therefore: if he has done any wrong, namely, in leaving your service, charge this to me, as if to say: I will make satisfaction. Gal., last chapter: bear one another's burdens. And more: for first he promises that he will pay; second he shows that Philemon is a debtor for this, not of necessity but of will. He says therefore I Paul, as if to say: that you may be certain of the restitution, I have written by hand. And this is not necessity, because you owe me your very self, whom I have delivered from eternal death. And such a one owes himself to his deliverer. Tob. 9:2: If I should give myself to you as a servant, I would not be worthy of your providence. And he adds, saying: therefore, brother, may I enjoy you, as if to say: if you wish to have me as a companion, receive him, and thus may I enjoy you, brother; that is, if you do this, you will fulfill my will with joys. For to enjoy is to use fruit, and as using pertains to the useful, so enjoying pertains to the fruit. But fruit implies sweetness. Cant. 2:3: And his fruit was sweet to my throat. Likewise, an end, because the last thing from the tree is the fruit. And therefore properly it is to have something as delightful and final. And hence it is that Augustine says: we enjoy things known, in which the will delights on account of sweetness. Likewise, to enjoy is to cling to something for its own sake. Sometimes therefore enjoy and use are taken commonly, insofar as they imply delight without its contrary. Ecclus. 8:10: Enjoy the great man without complaint. He says therefore: thus may I enjoy you, because in nothing are you contrary to me. And if in this you satisfy me, there will be nothing in my heart concerning you that saddens me, and thus you will delight me. But if enjoy is taken as something final, then man is not to be enjoyed, but God alone. Against which is that saying of Wis. 2:6: Let us enjoy the good things that are, and let us use the creature as in youth, speedily, etc. Hence he adds in the Lord, that is, may I enjoy you in the delight of God, rejoicing over the divine good in you, because its act is love, and enjoyment is the effect, namely, of charity. Therefore it is added: in this, refresh my bowels. For a man is refreshed spiritually when the desires of his soul are satisfied. As if to say: fulfill the inmost desires of my heart. And not in evil things, but in Christ, and therefore the fulfillment of the desire is good. Then, when he says trusting, the reason is taken from the side of Philemon, and there is a commendation of his obedience. And first he shows how he trusts in his obedience; second he enjoins upon him another similar thing. He says therefore trusting, etc. 2 Cor. 7:16: I rejoice that in all things I have confidence in you. 1 Kings 15:22: Obedience is better than sacrifices. But he writes more cautiously, because a man more readily heeds someone when he hopes to see him again, than if he despairs of it. And therefore he says: and at the same time, prepare me a lodging. For he was accustomed, when he was at Colossae, to lodge in his house. Chrysostom: a pleasant word, that a poor man should, across so many spans of lands, by letter, command a rich man to prepare a lodging. For what needed to be prepared for one who was content with bread and a cheap pottage? It must be said therefore that he says this not for the sake of the preparation of a lodging, but to insinuate familiarity and love; and by this he the more provokes him to obey. So he. The Apostle therefore did not say this on account of outward preparation, but for the sake of his devotion. For I hope through your prayers, etc. Against this: he was never restored to them, but died at Rome; therefore his hope failed. I answer. The hope of a just man is twofold: namely, a principal hope directed to his own good, and in this it never fails for himself; the other is secondary, namely, concerning the trial of others, and in this it sometimes fails, because the merits of those others stand in the way, just as the just are sometimes not heard on behalf of others. But was he then deceived in his confidence? It must be said that to know future things belongs to God alone, and not to human knowledge, except prophetic knowledge. And none of the prophets knew all future things about himself, except Christ alone, who did not have the Holy Spirit by measure. Thus Isaac, a great prophet, was deceived concerning Jacob. Hence it is no wonder concerning the Apostle, if he did not know. Then he ends the letter with a salutation; and first on the part of others; second on his own part. He says therefore there salute you, etc. Concerning all these it is found in Col. 4:12. But there is a doubt concerning what he says: Demas. How can this be, since it is said in 2 Tim., last chapter: Demas has forsaken me, loving this world? How then does he use his name? It must be said that he had already returned to him. But this does not seem so either, because this letter preceded the second letter to Timothy, since here he says I hope, etc., whereas there he foretells his own death, saying: and the time of my dissolution is at hand. And therefore it must be said that Paul was at Rome for nearly nine years, and this letter was written at the beginning. But the second letter to Timothy was written at the end of his life, and then Demas, wearied by the long chains, left him. And the letters of Paul are not arranged according to time, for the letters to the Corinthians were before the letter to the Romans, and this one was before the last letter to Timothy. And that one is placed first on account of its subject matter, because it concerns something more worthy. His salutation is the same as in the second letter to Timothy. Thanks be to God. Amen.”