Philemon 1:14Meaning & Commentary from the Church Fathers

A man is especially inclined to grant a request when the matter itself is useful and is arranged according to his own will. Then there are two benefits: the giver receives profit, and the receiver is in greater security.

He did not say, “that it might not be forced,” but, “that it might not be as though forced.” I knew, he says, that even if you had not been informed of this matter, but had learned of it unexpectedly, you would not have been angry.

Yet I acted with special caution, so that it might not be as though forced, but voluntary.

"But without your consent I wished to do nothing." By this most of all he softens Philemon. The matter was so necessary: he intended Onesimus to serve him in his bonds, and this for God's sake.

Yet the Apostle did not wish to do this against Philemon's will. Should mercy not be shown to the one who could have used it himself, but did not wish to do so?

"That your good deed might not be as though by compulsion, but willingly." He did not say, by compulsion, but "as though by compulsion."

It is as though he says: Of course, if I had kept him against your will, I truly would not have grieved you. Nevertheless, it would have seemed to many that this was done by compulsion and against your will.

Therefore I now preferred that in no way should it seem involuntary to anyone, but undoubtedly voluntary.

This passage explains what is most often asked and very often disputed: why did God, when creating man, not make him good and just? Since God is good by free will, and not by necessity, He created man according to His image and likeness, that is, with a will. Therefore God did not make him good by necessity.

It is clear that it is better to earn a reward than merely to be a servant. Therefore let us not bind ourselves with the yoke of slavery, but let us serve in the spirit of love.

You cannot say that He did not wish to make you good, you before whom He set the choice of good and evil; cf. Gen 2:9, 17. He did this so that your good deed might be not forced, but voluntary (Phlm 14).

There is a great difference between one who does something unwillingly by necessity and one who freely chooses what is good. For if I do this unwillingly, I only fulfill the ministry entrusted to me.

If I do it willingly, I shall have a reward (1 Cor 9:17). Let us remember, then, that we shall stand before the judgment seat of Christ; cf. Rom 14:10.

If our work is burned up; cf. 1 Cor 3:15, we shall have nothing with which to justify ourselves.

I want you also to acquire benefit from this, and by your own consent to draw profit. From this it is clear that he brought the saving preaching to the Colossians.

For he writes to Philemon as to his own disciple, and here asks on behalf of Onesimus. In the Epistle to the Colossians he writes that, with Philemon's consent, he took Onesimus as a fellow worker.

He sent him together with Tychicus, since he had become a fellow helper of the Gospel. "All things concerning me," he says, "Tychicus will tell you, the beloved brother and faithful minister and fellow servant in the Lord.

I have sent him to you for this very purpose, that he may know your circumstances and comfort your hearts, with Onesimus, our faithful and beloved brother, who is one of you.

They will tell you all the things that are here" (Col 4:7-9). Philemon, having received the Apostle's epistle, sent Onesimus to him. The Apostle then sent him to Colossae with Tychicus.

III. The exposition (Phlm 13-21). In it the Apostle presents the following intercessory arguments for Onesimus.

First, he had changed so much for the better that the Apostle wished even to keep him with himself for help and service in his bonds. Yet he restrained himself, because he did not want this good deed to be forced from Philemon, rather than voluntary (Phlm 13-14).

The exhortation to Philemon to receive Onesimus as Paul himself breathes the fullness of Christian love for mankind.

The Apostle did not keep Onesimus near himself for necessary services, though he was burdened in every way and therefore needed a servant's help.

In this one sees his great respect for the established order of social life. By this he gave an instructive example of fulfilling the laws of every righteousness confirmed by the proper authority.

"He is my son, begotten from my own heart. See the power of the Gospel: it made the servant equal to the master" (blessed Theodoret).

"The Apostle suggested to Philemon, as it were: stretch out your arms to him and press him to your heart."

The Apostle seems to hear an objection: You say he is so reliable that you wanted to keep him with you, yet you hurry to send him away from yourself as quickly as possible.

Probably his reliability is not entirely reliable. No, says St. Paul, that is not so. Sending him to you has an entirely different meaning and motive.

I do not doubt that if I had kept him with me and merely informed you of it, asking your consent, you would gladly have agreed. And you would have done a good deed.

Yet this good deed of yours would have had a certain shade of compulsion. I do not want any good deed to come from you, not only toward me but in general, against your will.