Philemon 1:8Meaning & Commentary from the Church Fathers

See how he takes care that even what was said from strong love should not strike the hearer or offend him. Before saying, "to command you," an expression that was sharp, he cautiously qualifies it.

Though said from love, it could easily have attained its purpose. Yet he says first, "having boldness," and thereby shows that Philemon was a great man. It is as if he says: You yourself have given us boldness.

Moreover, he adds, "in Christ." By this he shows that he speaks so not because of Philemon's nobility or power in the world, but because of his faith in Christ.

Only then does he add, "to command you," and not only this, but also, "what is fitting," that is, a just thing.

See how many arguments he uses to persuade. You do good to others, he says; do it also to me. Do it for Christ's sake, because the matter is just, and because love requires it.

Since, he says, you are such toward all the saints that their hearts are refreshed by you, I, much more in Christ, had boldness to command you.

That is, as the one who begot you according to Christ, I had boldness, not as your master, but according to the love which I have for you and you for me.

"What is fitting" may mean: to command you what is necessary, that you fulfill what I need. Or it may mean that you honor all the saints.

Therefore I too, in keeping with what is fitting, that is, what falls to my share, had boldness to command you. Yet I entreat. For I have such a necessary matter that I must beseech you.

As reason required, it would have been fitting for the teacher to command the disciple on the basis of confidence in apostolic authority. But since Philemon was a good man, Paul asks him, out of love, to obey him as an equal in age and as a prisoner of Christ Jesus.

"Therefore, though I have much boldness in Christ to command you what is fitting, yet for love's sake I rather entreat." I could, says the Apostle, deal boldly with you as one fervent in faith and command by the right of a teacher.

But I do not do this. I address you with a request. Then, to the humility of what has been said, he adds majestic speech: "Being such a one as Paul the elder."

See who the petitioner is. The mere mention of his name is enough to inspire respect even in one extremely stubborn.

Whoever hears Paul hears the preacher of the whole world, the one who cultivated land and sea, the chosen vessel, and the rest, for whose enumeration thousands of tongues would be needed.

In the twenty-five verses of the apostolic Epistle to Philemon the following parts may be discerned.

I. The introduction (Phlm 1-9). After the customary greeting from himself and Timothy, and after wishing the grace and peace of God to Philemon, his fellow worker, and likewise to beloved Apphia and Archippus his fellow soldier, the holy Apostle Paul expresses his joy and thanksgiving to God.

He has heard of Philemon's labors of love and faith. On the basis of these virtues, he expresses confidence that he could boldly command him in whatever he wished. Yet, for love's sake, he wishes instead to address him with a certain request.

Philemon gave special joy to the believers by satisfying their essential needs. St. Paul the Apostle approaches him as if with a need of his own.

For this purpose he speaks of himself as a frail elder and also as an unfortunate prisoner, yet worthy of love and even obedience as a chief shepherd in Christ.

But he does not wish to use this great right. He prefers to make use of love, so that his joy may be fulfilled. In the name of these dear feelings, he makes the proposal that Philemon receive his slave Onesimus.

The Right Reverend Theophan writes: "St. Paul was in such living union with all believers that he received everything that happened to them as though it happened to him.

Here every word is a new inducement, and all of them rest upon the person of the Apostle himself. The first is apostolic authority. Although Saint Paul refuses in the present case to act by its power, yet because he mentioned it, he awakened in Philemon’s soul the consciousness of his obligation to obey him as an Apostle, even if no other inducements had been added.

This authority is placed by the Apostle after all the other inducements. Yet it is not hidden by them, but is seen and governs them all, giving each of them special force by itself.

Blessed Theodoret expresses the Apostle’s thought thus: “I could,” says the Apostle, “deal boldly with you as one who believes fervently, and command you by the right of a teacher. But I do not do this. I address you with a request.”