Text -- Philemon 1:1-24 (NET)

Salutation

1:1 From Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon, our dear friend and colaborer, 1:2 to Apphia our sister, to Archippus our fellow soldier, and to the church that meets in your house. 1:3 Grace and peace to you from God our Father and the Lord Jesus Christ!

Thanks for Philemon’s Love and Faith

1:4 I always thank my God as I remember you in my prayers, 1:5 because I hear of your faith in the Lord Jesus and your love for all the saints. 1:6 I pray that the faith you share with us may deepen your understanding of every blessing that belongs to you in Christ. 1:7 I have had great joy and encouragement because of your love, for the hearts of the saints have been refreshed through you, brother.

Paul’s Request for Onesimus

1:8 So, although I have quite a lot of confidence in Christ and could command you to do what is proper, 1:9 I would rather appeal to you on the basis of love– I, Paul, an old man and even now a prisoner for the sake of Christ Jesus– 1:10 I am appealing to you concerning my child, whose spiritual father I have become during my imprisonment, that is, Onesimus, 1:11 who was formerly useless to you, but is now useful to you and me. 1:12 I have sent him (who is my very heart) back to you. 1:13 I wanted to keep him so that he could serve me in your place during my imprisonment for the sake of the gospel. 1:14 However, without your consent I did not want to do anything, so that your good deed would not be out of compulsion, but from your own willingness. 1:15 For perhaps it was for this reason that he was separated from you for a little while, so that you would have him back eternally, 1:16 no longer as a slave, but more than a slave, as a dear brother. He is especially so to me, and even more so to you now, both humanly speaking and in the Lord. 1:17 Therefore if you regard me as a partner, accept him as you would me. 1:18 Now if he has defrauded you of anything or owes you anything, charge what he owes to me. 1:19 I, Paul, have written this letter with my own hand: I will repay it. I could also mention that you owe me your very self. 1:20 Yes, brother, let me have some benefit from you in the Lord. Refresh my heart in Christ. 1:21 Since I was confident that you would obey, I wrote to you, because I knew that you would do even more than what I am asking you to do. 1:22 At the same time also, prepare a place for me to stay, for I hope that through your prayers I will be given back to you.

Concluding Greetings

1:23 Epaphras, my fellow prisoner in Christ Jesus, greets you. 1:24 Mark, Aristarchus, Demas and Luke, my colaborers, greet you too.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Phm 1:1

A prisoner of Christ Jesus ( desmios Christou Iēsou ).

As Phm 1:9 and in Eph 3:1; Eph 4:1. Old adjective from desmos (bond, deō , to bind). Apparently used here on purpose rather than apostolos as more effective with Philemon and a more touching occasion of pride as Paul writes with his manacled right hand.

Robertson: Phm 1:1

Timothy ( Timotheos ).

With Paul in Ephesus (Act 19:22) and probably known to Philemon. Associated with Paul also in I and II Thess., II Cor., Philipp., Colossians.

Robertson: Phm 1:1

To Philemon ( Philēmoni ).

A resident of Colossae and a convert of Paul’ s (Phm 1:19), perhaps coming to Ephesus while Paul was there when his ministry had so much influence over the province of Asia (Act 19:9., 26; 1Co 16:19). The name Philemon occurs in the legend of Baucis and Philemon (Ovid’ s Metamorphoses ), but with no connection with the brother here. He was active in the church in Colossae ("our Corinthians-worker,"sunergōi hēmōn ) and was beloved (agapētōi ) by Paul.

Robertson: Phm 1:2

To Apphia our sister ( Apphiāi tēi adelphēi ).

Dative case in address. A common name in Phrygian inscriptions and apparently the wife of Philemon. "Sister"is in the Christian sense.

Robertson: Phm 1:2

To Archippus ( Archippōi ).

Dative case in address. It is uncertain whether he is the son of Philemon or not. Apparently he is prominent in the church in Colossae, possibly even pastor, probably not in Laodicea as some understand Col 4:17 to imply.

Robertson: Phm 1:2

Fellow-soldier ( sunstratiōtēi ).

Old word, only here and Phi 2:25 in N.T. In metaphorical sense. Perhaps while Paul was in Ephesus.

Robertson: Phm 1:2

To the church in thy house ( tēi kat' oikon sou ekklēsiāi ).

The church that met in the house of Philemon. In large cities there would be several meeting-places. Before the third century there is no certain evidence of special church buildings for worship (White, Exp. Grk. T. ). See note on Act 12:12 for Mary’ s house in Jerusalem, 1Co 16:19 for the house of Aquila and Prisca in Ephesus, Rom 16:5 for the house of Prisca and Aquila in Rome, Col 4:15 for the house of Nympha in Laodicea.

Robertson: Phm 1:4

Always ( pantote ).

Goes with eucharistō though so far away in the Greek sentence.

Robertson: Phm 1:4

Making mention of thee ( mneian sou poioumenos ).

See note on 1Th 1:2 for this phrase.

Robertson: Phm 1:4

In ( epi ).

Upon the occasion of.

Robertson: Phm 1:5

Hearing ( akouōn ).

Through Epaphras (Col 1:7, Col 1:8; Col 4:12), possibly from Onesimus also.

Robertson: Phm 1:5

And towards all the saints ( kai eis pantas tous hagious ).

He spoke of "thy love and faith"(sou tēn agapēn kai tēn pistin ) "towards the Lord Jesus"(pros ton Kurion Iēsoun ) and by a sort of momentum (Vincent) he carries both words over to the saints, though it can be explained as chiasm (Gal 4:4) also.

Robertson: Phm 1:6

That ( hopōs ).

Rather than the more common final particle hina . Connected with mneian poioumenos .

Robertson: Phm 1:6

The fellowship of thy faith ( hē Koinéōnia tēs pisteōs sou ).

Partnership like Phi 1:5 in (objective genitive, pisteōs ).

Robertson: Phm 1:6

Effectual ( energēs ).

Common adjective, like energos (at work), in N.T. only here, 1Co 16:9; Heb 4:12. Papyri use energos of a mill in working order, of ploughed land, etc.

Robertson: Phm 1:6

In you ( en humin ).

Some MSS. have en hēmin (in us), itacism and common.

Robertson: Phm 1:7

I had ( eschon ).

Ingressive second aorist active indicative of echō , not eichomēn as the Textus Receptus has it. Paul refers to his joy when he first heard the good news about Philemon’ s activity (Phm 1:5).

Robertson: Phm 1:7

The hearts ( ta splagchna ).

See note on Phi 1:8 for this use of this word for the nobler viscera (heart, lungs, liver) and here for the emotional nature.

Robertson: Phm 1:7

Have been refreshed ( anapepautai ).

Perfect passive indicative of old compound verb anapauō as in Mat 11:28, a relief and refreshment whether temporary (Mar 6:31) or eternal (Rev 14:13).

Robertson: Phm 1:8

Though I have ( echōn ).

Concessive participle (present active).

Robertson: Phm 1:8

That which is befitting ( to anēkon ).

Neuter singular accusative of the articular participle (present active) of anēkō , to come up to requirements and so to be befitting. For idea in anēkō , see note on Col 3:18; Eph 5:4. This idiom is in later writers.

Robertson: Phm 1:8

I rather beseech ( māllon parakalō ).

Rather than command (epitassō ) which he has a perfect right to do.

Robertson: Phm 1:9

Paul the aged ( Paulos presbutēs ).

Paul is called neanias (a young man) at the stoning of Stephen (Act 7:58). He was perhaps a bit under sixty now. Hippocrates calls a man presbutēs from 49 to 56 and gerōn after that. The papyri use presbutēs for old man as in Luk 1:18 of Zacharias and in Tit 2:2. But in Eph 6:20 Paul says presbeuō en halusei (I am an ambassador in a chain). Hence Lightfoot holds that here presbutēs = presbeutēs because of common confusion by the scribes between u and eu . In the lxx four times the two words are used interchangeably. There is some confusion also in the papyri and the inscriptions. Undoubtedly ambassador (presbeutēs ) is possible here as in Eph 6:20 (presbeuō ) though there is no real reason why Paul should not term himself properly "Paul the aged."

Robertson: Phm 1:10

For my child ( peri tou emou teknou ).

Tender and affectionate reference to Onesimus as his spiritual child.

Robertson: Phm 1:10

Whom I have begotten in my bonds ( hon egennēsa en tois desmois ).

First aorist active indicative of gennaō , to beget. See note on 1Co 4:15 for this figurative sense. Paul is evidently proud of winning Onesimus to Christ though a prisoner himself.

Robertson: Phm 1:11

Onesimus ( Onēsimon ).

A common name among slaves and made like Chresimus, Chrestus. The word is from onēsis (profit) and that from oninēmi , to profit, to help.

Robertson: Phm 1:11

Who was aforetime unprofitable to thee ( ton pote soi achrēston ).

"The once to thee useless one."Play (pun) on the meaning of the name Onesimus (onēsimos , useful) as once "useless"(achrēstos , verbal adjective, a privative and chraomai , to use).

Robertson: Phm 1:11

But now is profitable to thee and to me ( nuni de soi kai emoi euchrēston ).

"But now to thee and to me useful."Still further play on the name Onesimus by euchrēston (verbal adjective from eu and chraomai , to use). Ethical dative here (soi , emoi ).

Robertson: Phm 1:12

I have sent back ( anepempsa ).

Epistolary aorist. As it will look when Onesimus arrives.

Robertson: Phm 1:12

In his own person ( auton ).

"Himself,"intensive pronoun with hon (whom).

Robertson: Phm 1:12

My very heart ( ta ema splagchna ).

As in Phm 1:7. He almost loves Onesimus as his own son.

Robertson: Phm 1:13

I would fain have kept ( eboulomēn katechein ).

Imperfect middle and present infinitive, "I was wishing to hold back."Again from the standpoint of the arrival of Onesimus.

Robertson: Phm 1:13

In thy behalf ( huper sou ).

So "in thy stead,""in place of thee."

Robertson: Phm 1:13

He might minister ( diakonēi ).

Present active subjunctive (retained after eboulomēn ) with hina , purpose continued, "that he might keep on ministering."

Robertson: Phm 1:14

Without thy mind ( chōris tēs sēs gnōmēs ).

Judgment, purpose (1Co 1:10; 1Co 7:25). Ablative case with chōris (apart from).

Robertson: Phm 1:14

I would do nothing ( ouden ēthelēsa poiēsai ).

First aorist active indicative of thelō , I decided, I wished, decision reached (cf. eboulomēn in Phm 1:13.

Robertson: Phm 1:14

Thy goodness ( to agathon sou ).

Neuter articular adjective (thy good deed).

Robertson: Phm 1:14

As of necessity ( hōs kata anagkēn ).

"As if according to compulsion."See note on 2Co 9:7.

Robertson: Phm 1:14

But of free will ( alla kata hekousion ).

According to what is voluntary (Num 15:3). Perhaps tropon (way, manner) is to be understood with the adjective hekousios (old word, here alone in N.T.), from hekōn (1Co 9:17; Rom 8:20).

Robertson: Phm 1:15

Perhaps ( tacha ).

Old adverb, in N.T. only here and Rom 5:7.

Robertson: Phm 1:15

That thou shouldst have him ( hina auton apechēis ).

Final clause with hina and present active subjunctive of apechō , to have back, "that thou might keep on having him back."

Robertson: Phm 1:15

For ever ( aiōnion ).

"Eternal,"here and hereafter. Surely a noble thing for Paul to say and a word that would touch the best in Philemon.

Robertson: Phm 1:16

No longer as a servant ( ouketi hōs doulon ).

"No longer as a slave."So it has to be here. So it should be always. Paul sends Onesimus, the converted runaway slave, back to his legal master, but shows that he expects Philemon the Christian to treat Onesimus as a brother in Christ, not as a slave.

Robertson: Phm 1:16

But more than a servant ( all' huper doulon ).

"But beyond a slave."

Robertson: Phm 1:16

A brother beloved ( adelphon agapēton ).

A brother in Christ.

Robertson: Phm 1:16

How much rather to thee ( posōi de māllon soi ).

"By how much more to thee,"because of Philemon’ s legal ownership of this now Christian slave. "In the flesh Philemon had the brother for a slave; in the Lord he had the slave for a brother"(Meyer).

Robertson: Phm 1:17

If then thou countest me a partner ( ei oun me echeis Koinéōnon ).

As I assume that you do, condition of the first class.

Robertson: Phm 1:17

Receive him as myself ( proslabou auton hōs eme ).

"Take him to thyself (indirect second aorist middle of proslambanō as in Act 18:26) as myself."Surpassing delicacy and consummate tact. These words sound the death-knell of human slavery wherever the spirit of Christ is allowed to have its way. It has been a long and hard fight to break the shackles of human bondage even in Christian countries and there are still millions of slaves in pagan and Mohammedan lands. Paul wrote these words with wisdom and courage and sincerity.

Robertson: Phm 1:18

But if he hath wronged thee at all ( ei de ti ēdikēse se ).

Condition of the first class, assumed to be true. Onesimus did wrong (ēdikēse , first aorist active indicative of adikēo , to wrong, without justice). He had probably robbed Philemon before he ran away.

Robertson: Phm 1:18

Or oweth ( ē opheilei ).

Delicate way of putting the stealing.

Robertson: Phm 1:18

Put that to mine account ( touto emoi ellogā ).

Present active imperative of ellogaō . In the Koiné[28928]š verbs in ̇eō often appear in ̇aō like eleeō , eleaō . So with ellogeō as ellogaō , late verb in inscriptions and papyri (Deissmann, Light, etc. , p. 84), though in N.T. only here and Rom 5:13. It means to set to one’ s account.

Robertson: Phm 1:19

Write ( egrapsa ).

Epistolary aorist.

Robertson: Phm 1:19

With mine hand ( tēi emēi cheiri ).

Instrumental case and a note of hand that can be collected. See note on 2Th 3:17; 1Co 16:21; Col 4:18.

Robertson: Phm 1:19

I will repay it ( egō apotisō ).

Future active indicative of apotinō (apotiō ) to pay back, to pay off. The more usual word was apodōsō . This is Paul’ s promissory note. Deissmann ( Light, etc. , p. 331) notes how many of the papyri are concerning debts.

Robertson: Phm 1:19

That I say not ( hina mē legō ).

Neat idiom as in 2Co 9:4, delicately reminding Philemon that Paul had led him also to Christ.

Robertson: Phm 1:19

Thou owest to me even thine own self besides ( kai seauton moi prosopheileis ).

Old verb, only here in N.T., Paul using the verb opheilō of Phm 1:18 with pros added. He used every available argument to bring Philemon to see the higher ground of brotherhood in Christ about Onesimus.

Robertson: Phm 1:20

Let me have joy of thee ( egō sou onaimēn ).

Second aorist middle optative of oninēmi , old verb, only here in N.T. Optative the regular construction for a wish about the future. "May I get profit from thee in the Lord."

Robertson: Phm 1:20

Refresh my heart in Christ ( anapauson mou ta splagchna en Christōi ).

See Phm 1:7 for anapauson (first aorist active imperative of anapauō ) and splagchna (3 times in this letter, Phm 1:7, Phm 1:12Phm 1:20).

Robertson: Phm 1:21

Obedience ( hupakoēi ).

"Compliance"seems less harsh to us in the light of Phm 1:9.

Robertson: Phm 1:21

I write ( egrapsa ).

Epistolary aorist again.

Robertson: Phm 1:21

Even beyond what I say ( kai huper ha legō ).

That can only mean that Paul "knows"(eidōs , second perfect active participle of oida ) that Philemon will set Onesimus free. He prefers that it come as Philemon’ s idea and wish rather than as a command from Paul. Paul has been criticized for not denouncing slavery in plain terms. But, when one considers the actual conditions in the Roman empire, he is a wise man who can suggest a better plan than the one pursued here for the ultimate overthrow of slavery.

Robertson: Phm 1:22

But withal ( hama de ).

Along with your kindly reception of Onesimus. On hama , see note on Act 24:26 and note on Act 27:40.

Robertson: Phm 1:22

A lodging ( xenian ).

Old word from xenos , stranger. In N.T. only here and Act 28:23.

Robertson: Phm 1:22

I shall be granted unto you ( charisthēsomai humin ).

First future passive of charizomai . Used either as a favour as here and Act 3:14 or for destruction (Act 25:11).

Robertson: Phm 1:23

Epaphras ( Epaphrās ).

The Colossian preacher who apparently started the work in Colossae, Hierapolis, and Laodicea, and who had come to Rome to enlist Paul’ s help in the fight against incipient Gnosticism in the Lycus Valley.

Robertson: Phm 1:23

My fellow-prisoner ( ho sunaichmalōtos mou ).

See note on Rom 16:7 for this word, also in Col 4:10. Used metaphorically like the verb aichmalōtizō in 2Co 10:5, though some hold that Epaphras became a prisoner with Paul in Rome.

Robertson: Phm 1:24

@@The other "Corinthians-workers"(sunergoi ) here (Mark, Aristarchus, Demas, Luke) are all named in detail in Col 4:10-14 with kindly words.

Vincent: Phm 1:1

A prisoner of Jesus Christ ( δέσμιος )

A prisoner for Christ's sake. This is the only salutation in which Paul so styles himself. The word is appropriate to his confinement at Rome. Apostle would not have suited a private letter, and one in which Paul takes the ground of personal friendship and not of apostolic authority. A similar omission of the official title occurs in the Epistles to the Thessalonians and Philippians, and is accounted for on the similar ground of his affectionate relations with the Macedonian churches. Contrast the salutation to the Galatians.

Vincent: Phm 1:1

Timothy, our brother

Lit., the brother. Timothy could not be called an apostle. He is distinctly excluded from this office in 2Co 1:1; Col 1:1; compare Phi 1:1. In Philippians and Philemon, after the mention of Timothy the plural is dropped. In Colossians it is maintained throughout the thanksgiving only. The title brother is used of Quartus, Rom 16:23; Sosthenes, 1Co 1:1; Apollos, 1Co 16:12.

Vincent: Phm 1:2

Our beloved Apphia ( Ἁπφίᾳ τῇ ἀγαπητῇ )

Read τῇ ἀδελφῇ the (our) sister . Commonly supposed to have been Philemon's wife. The word is not the common Roman name Appia , but is a Phrygian name, occurring frequently in Phrygian inscriptions. It is also written Aphphia , and sometimes Aphia .

Vincent: Phm 1:2

Archippus

Possibly the son of Philemon and Apphia. From Col 4:17 he would appear to have held some important office in the church, either at Colossae or at Laodicaea, which lay very near. In Colossians his name occurs immediately after the salutation to the Laodicaeans.

Vincent: Phm 1:2

Fellow-soldier

In christian warfare. Perhaps at Ephesus. Applied also to Epaphroditus, Phi 2:25.

Vincent: Phm 1:2

The church in thy house

See on Rom 16:5.

Vincent: Phm 1:4

Thank - always

Construe with thank . For similar introductory thanksgivings compare Rom 1:8; 1Co 1:4; Eph 1:16; Phi 1:3; Col 1:3; 1Th 1:2; 2Th 1:3.

Vincent: Phm 1:4

Making mention ( μνείαν ποιούμενος )

Μνεία primarily means remembrance , so that the phrase expresses the two ideas, mentioning thee when I call thee to mind .

Vincent: Phm 1:4

In my prayers ( ἐπί )

On the occasions of.

Vincent: Phm 1:4

Thy love and faith - toward ( πρός ) the Lord Jesus and toward (εἰς ) all saints

The clauses are arranged crosswise, love referring to saints , faith to Christ . Toward . Two different prepositions are thus translated. Practically the difference is not material, but πρός toward , with πίστις faith is unusual. See 1Th 1:8. Εἰς is the preposition of contact ; to , unto ; faith exerted upon .

Vincent: Phm 1:6

That ( ὅπως )

Connect with making mention .

Vincent: Phm 1:6

The communication of thy faith ( ἡ κοινωνία τῆς πίστεώς σου ).

Κοινωνία fellowship is often used in the active sense of impartation , as communication , contribution , almsgiving . So Rom 15:26; 2Co 9:13; Heb 13:16. This is the sense here: the active sympathy and charity growing out of your faith.

Vincent: Phm 1:6

May become effectual ( ἐνεργὴς )

See on Jam 5:16. This adjective, and the kindred ἐνεργέω to work , be effectual , ἐνέργημα working , operation , and ἐνέργεια energy , power in exercise , are used in the New Testament only of superhuman power, good or evil. Compare Eph 1:19; Mat 14:2; Phi 2:13; 1Co 12:10; Heb 4:12.

Vincent: Phm 1:6

In the knowledge ( ἐν ἐπιγνώσει )

In denotes the sphere or element in which Philemon's charity will become effective. His liberality and love will result in perfect knowledge of God's good gifts. In the sphere of christian charity he will be helped to a full experience and appropriation of these. He that gives for Christ's sake becomes enriched in the knowledge of Christ. Knowledge is full , perfect knowledge; an element of Paul's prayer for his readers in all the four epistles of the captivity.

Vincent: Phm 1:6

In you

Read in us .

Vincent: Phm 1:6

In Christ Jesus ( εἰς Χριστὸν Ἱησοῦν )

Connect with may become effectual , and render, as Rev., unto Christ ; that is, unto Christ's glory.

Vincent: Phm 1:7

For we have ( γὰρ ἔχομεν )

Read ἔσχον I had . Connect with I thank in Phm 1:4, giving the reason for thankfulness as it lay in his own heart; as, in Phm 1:5, he had given the reason which lay in outward circumstances.

Vincent: Phm 1:7

Bowels ( σπλάγχνα )

Rev., hearts . See on 1Pe 3:8.

Vincent: Phm 1:7

Are refreshed ( ἀναπέπαυται )

See on Mat 11:28. Compare 1Co 16:18; 2Co 7:13.

Vincent: Phm 1:7

Brother

Closing the sentence with a word of affection. Compare Gal 3:15; Gal 6:1.

Vincent: Phm 1:8

Wherefore

Seeing that I have these proofs of thy love. Connect with I rather beseech (Phm 1:9).

Vincent: Phm 1:8

I might be much bold ( πολλὴν παῤῥησίαν ἔχων )

Better, as Rev., I have all boldness . Παῤῥησία boldness is opposed to fear , Joh 7:13; to ambiguity or reserve , Joh 11:14. The idea of publicity may attach to it as subsidiary, Joh 7:4.

Vincent: Phm 1:8

In Christ

As holding apostolic authority from Christ.

Vincent: Phm 1:8

That which is convenient ( τὸ ἀνῆκον )

Rev., befitting . Convenient is used in A.V., in the earlier and stricter sense of suitable . Compare Eph 5:4. Thus Latimer: " Works which are good and convenient to be done." Applied to persons, as Hooper: " Apt and convenient persons." The modern sense merges the idea of essential fitness. The verb ἀνήκω originally means to come up to ; hence of that which comes up to the mark ; fitting . Compare Col 3:18; Eph 5:4. It conveys here a delicate hint that the kindly reception of Onesimus will be a becoming thing.

Vincent: Phm 1:9

Being such an one as Paul the aged ( τοιοῦτος ὦν ὡς Παῦλος πρεσβύτης )

Being such an one , connect with the previous I rather beseech , and with Paul the aged . Not, being such an one (armed with such authority), as Paul the aged I beseech (the second beseech in Phm 1:10); but, as Rev., for love's sake I rather beseech , being such an one as Paul the aged . The beseech in Phm 1:10 is resumptive. Aged ; or ambassador (so Rev., in margin). The latter rendering is supported by πρεσβεύω I am an ambassador , Eph 6:10. There is no objection to aged on the ground of fact. Paul was about sixty years old, besides being prematurely aged from labor and hardship. For aged see Luk 1:18; Tit 2:2.

Vincent: Phm 1:10

I beseech

Resuming the beseech of Phm 1:9. I beseech , I repeat .

Vincent: Phm 1:10

Onesimus ( Ὁνήσιμον )

The name is withheld until Paul has favorably disposed Philemon to his request. The word means helpful , and it was a common name for slaves. The same idea was expressed by other names, as Chresimus , Chrestus ( useful ); Onesiphorus ( profit-bringer , 2Ti 1:16); Symphorus ( suitable ). Onesimus was a runaway Phrygian slave, who had committed some crime and therefore had fled from his master and hidden himself in Rome. Under Roman law the slave was a chattel. Varro classified slaves among implements , which he classifies as vocalia , articulate speaking implements, as slaves ; semivocalia , having a voice but not articulating , as oxen ; muta , dumb , as wagons . The attitude of the law toward the slave was expressed in the formula servile caput nullum jus habet ; the slave has no right . The master's power was unlimited. He might mutilate, torture, or kill the slave at his pleasure. Pollio, in the time of Augustus, ordered a slave to be thrown into a pond of voracious lampreys. Augustus interfered, but afterward ordered a slave of his own to be crucified on the mast of a ship for eating a favorite quail. Juvenal describes a profligate woman ordering a slave to be crucified. Some one remonstrates. She replies: " So then a slave is a man, is he! 'He has done nothing,' you say. Granted. I command it. Let my pleasure stand for a reason" (vi., 219). Martial records an instance of a master cutting out a slave's tongue. The old Roman legislation imposed death for killing a plough-ox; but the murderer of a slave was not called to account. Tracking fugitive slaves was a trade. Recovered slaves were branded on the forehead, condemned to double labor, and sometimes thrown to the beasts in the amphitheater. The slave population was enormous. Some proprietors had as many as twenty thousand.

Vincent: Phm 1:10

Have begotten in my bonds

Made a convert while I was a prisoner.

Vincent: Phm 1:11

Unprofitable ( ἄχρηστον )

A play on the word Onesimus profitable . Compare unprofitable (ἀχρεῖος ) servant , Mat 25:30. These plays upon proper names are common both in Greek and Roman literature. Thus Aeschylus on the name of Helen of Troy, the play or pun turning on the root ἑλ , hel , destroy: Helene , helenaus , helandras , heleptolis : Helen , ship-destroyer , man-destroyer , city-destroyer (" Agamemnon," 671). Or, as Robert Browning: " Helen, ship's-hell, man's-hell, city's-hell." So on Prometheus ( forethought ): " Falsely do the gods call thee Prometheus , for thou thyself hast need of prometheus , i.e., of forethought " (" Prometheus Bound," 85, 86). Or Sophocles on Ajax . Aias (Ajax) cries ai , ai! and says, " Who would have thought that my name would thus be the appropriate expression for my woes?" (" Ajax," 430). In the New Testament, a familiar example is Mat 16:18; " thou art Petros , and on this petra will I build my church." See on Epaenetus , 2Co 8:18.

Vincent: Phm 1:11

Now profitable

" Christianity knows nothing of hopeless cases. It professes its ability to take the most crooked stick and bring it straight, to flash a new power into the blackest carbon, which will turn it into a diamond" (Maclaren, " Philemon," in " Expositor's Bible" ).

Vincent: Phm 1:11

And to me

The words are ingeniously thrown in as an afterthought. Compare Phi 2:27; Rom 16:13; 1Co 16:18. A strong appeal to Philemon lies in the fact that Paul is to reap benefit from Onesimus in his new attitude as a christian brother.

Vincent: Phm 1:12

I have sent again ( ἀνέπεμψα )

Rev., sent back . The epistolary aorist, see on 1Pe 5:12. Our idiom would be I send back . That Onesimus accompanied the letter appears from Col 4:7-9.

Vincent: Phm 1:12

Thou therefore receive

Omit, and render αὐτόν him as Rev., in his own person ; his very self .

Vincent: Phm 1:13

I would ( ἐβουλόμην )

Rev., I would fain . See on Mat 1:19. The imperfect tense denotes the desire awakened but arrested. See on I would , Phm 1:14.

Vincent: Phm 1:13

With me ( πρὸς εμαυτὸν )

The preposition expresses more than near or beside . It implies intercourse . See on with God , Joh 1:1.

Vincent: Phm 1:13

In thy stead ( ὑπὲρ σοῦ )

Rev., correctly, in thy behalf . A beautiful specimen of christian courtesy and tact; assuming that Philemon would have desired to render these services in person.

Vincent: Phm 1:13

In the bonds of the Gospel

Connect with me . Bonds with which he is bound for the sake of the Gospel: with which Christ has invested him. A delicate hint at his sufferings is blended with an intimation of the authority which attaches to his appeal as a prisoner of Christ. This language of Paul is imitated by Ignatius. " My bonds exhort you" (Tralles, 12). " He (Jesus Christ) is my witness, in whom I am bound" (Philadelphia, 7). " In whom I bear about my bonds as spiritual pearls" (Ephesians, 11). " In the bonds which I bear about, I sing the praises of the churches" (Magnesians, 1).

Vincent: Phm 1:14

I would ( ἠθέλησα )

Compare I would , Phm 1:13. Here the aorist tense and the verb meaning to will denote a single, decisive resolution.

Vincent: Phm 1:14

As it were of necessity ( ὡς κατὰ ἀνάγκην )

Ὡς as it were , Rev., as , marks the appearance of necessity. Philemon's kindly reception of Onesimus must not even seem to be constrained.

Vincent: Phm 1:15

For perhaps

I sent him back, for , if I had kept him, I might have defeated the purpose for which he was allowed to be separated from you for a time. " We are not to be too sure of what God means by such and such a thing, as some of us are wont to be, as if we had been sworn of God's privy council.... A humble 'perhaps' often grows into a 'verily, verily' - and a hasty, over-confident 'verily, verily' often dwindles to a hesitating 'perhaps.' Let us not be in too great a hurry to make sure that we have the key of the cabinet where God keeps his purposes, but content ourselves with 'perhaps' when we are interpreting the often questionable ways of His providence, each of which has many meanings and many ends" (Maclaren).

Vincent: Phm 1:15

He therefore departed ( διὰ τοῦτο ἐχωρίσθη )

The A.V. misses the ingenious shading of Paul's expression. Not only does he avoid the word ran away , which might have irritated Philemon, but he also uses the passive voice, not the middle, separated himself , as an intimation that Onesimus' flight was divinely ordered for good. Hence Rev., correctly, he was parted . Compare Gen 45:5.

Vincent: Phm 1:15

For a season ( πρὸς ὤραν )

A brief season. See 2Co 7:8; Gal 2:5.

Vincent: Phm 1:15

Thou shouldst receive ( ἀπέχῃς )

The compounded preposition ἀπό may mean back again , after the temporary separation, or in full , wholly . The former is suggested by was parted , and would fain have kept : but the latter by Phm 1:16, no longer as a servant , but more . The latter is preferable. Compare the use of ἀπέχω in Mat 6:2, they have received . (see note); Mat 6:16; Luk 6:24; see on Phi 4:18; and ἀπολαμβάνω receive , Gal 4:5.

Vincent: Phm 1:16

Not now ( οὐκέτι )

Rev., more correctly, no longer . The negative adverb οὐκέτι states the fact absolutely, not as it may be conceived by Philemon (μηκέτι ) However Philemon may regard Onesimus, as a fact he is now no longer as a slave.

Vincent: Phm 1:16

Above ( ὑπέρ )

Rev., more than . More than a slave - a whole man.

Vincent: Phm 1:16

Especially ( μάλιστα )

Connect with beloved . Especially to me as compared with other Christians.

Vincent: Phm 1:16

How much more ( πόσῳ μᾶλλον )

Beloved most to Paul, how much more than most to Philemon, since he belonged to him in a double sense, as a slave and as a Christian brother: in the flesh and in the Lord . " In the flesh Paul had the brother for a slave: in the Lord he had the slave for a brother" (Meyer).

Vincent: Phm 1:17

Then ( οὖν )

Resumptive from Phm 1:12.

Vincent: Phm 1:17

Thou count ( ἔχεις )

Lit., hold , which is often used in this sense. Compare Luk 14:18, hold me or count me as excused Phi 2:29, hold such in reputation .

Vincent: Phm 1:17

Partner

More than an intimate friend. One in Christian fellowship.

Vincent: Phm 1:18

If he hath wronged ( εἰ ἠδίκδσεν )

The indicative mood with the conditional particle may imply that what is put hypothetically is really a fact: if he wronged thee as he did .

Vincent: Phm 1:18

Oweth

Perhaps indicating that Onesimus had been guilty of theft. Notice the general word wronged instead of the more exact specification of the crime.

Vincent: Phm 1:18

Put that on my account ( τοῦτο ἐμοι ἐλλόγα )

For the verb, compare Rom 5:13 (note).

Vincent: Phm 1:19

I Paul have written, etc.

Rev., write . A promissory note. The mention of his autograph here, rather than at the end of the letter, may indicate that he wrote the whole epistle with his own hand, contrary to his usual custom of employing an amanuensis.

Vincent: Phm 1:19

Albeit I do not say ( ἵνα μὴ λέγω )

Lit., that I may not say . Connect with I write . I thus give my note of hand that I may avoid saying that thou owest, etc. Rev., that I say not unto thee .

Vincent: Phm 1:19

Thou owest ( προσοφείλεις )

Lit., owest in addition . I have laid you under obligation, not only for an amount equal to that due from Onesimus, but for yourself as made a Christian through my ministry.

Vincent: Phm 1:20

Yea ( ναί )

A confirmatory particle, gathering up the whole previous intercession for Onesimus. So Mat 11:26, even so ; Rev., yea . Luk 11:51, verily ; Rev., yea . Luk 12:5, yea .

Vincent: Phm 1:20

Let me have joy ( ὀναίμην )

Or help . Lit., may I profit . Again a play upon the name Onesimus . The verb is frequently used with reference to filial duties. Ignatius employs it, in one instance, directly after an allusion to another Onesimus (Ephesians, 2).

Vincent: Phm 1:21

More than I say ( ὑπέρ )

Beyond . Possibly hinting at manumission.

Vincent: Phm 1:22

Withal ( ἅμα )

Simultaneously with the fulfillment of my request.

Vincent: Phm 1:22

A lodging

Paul is expecting a speedy liberation. His original plan of going from Rome to Spain has apparently been altered. Lightfoot observes that " there is a gentle compulsion in this mention of a personal visit to Colossae. The apostle would thus be able to see for himself that Philemon had not disappointed his expectations."

Vincent: Phm 1:22

I shall be given ( χαρισθήσομαι )

A beautiful assumption of his correspondent's affection for him, in that his visit to them will be a gracious gift (χάρις ) The word is also used of granting for destruction , Act 25:11; or for preservation , Act 3:14.

Vincent: Phm 1:23

Epaphras my fellow prisoner ( Ἑπαφρᾶς ὁ συναιχμάλωτός μου ).

Epaphras is mentioned Col 1:7; Col 4:12. Some identify him with Epaphroditus, but without sufficient reason. Epaphroditus appears to have been a native of Philippi (Phi 2:25), and Epaphras of Colossae (Col 4:12). Epaphroditus is always used of the Philippian, and Epaphras of the Colossian. The names, however, are the same, Epaphras being a contraction.

It is disputed whether fellow-prisoner is to be taken in a literal or in a spiritual sense. For the latter see Rom 7:23; 2Co 10:5; Eph 4:8. Compare fellow-soldier , Phm 1:2, and Phi 2:25. In Rom 16:7, the word used here is applied to Andronicus and Junia. Paul was not strictly an αἰχμάλωτος prisoner of war (see on Luk 4:18). The probabilities seem to favor the spiritual sense. Lightfoot suggests that Epaphras' relations with Paul at Rome may have excited suspicion and led to his temporally confinement; or that he may voluntarily have shared Paul's imprisonment.

Vincent: Phm 1:24

Mark

Probably John Mark the evangelist. He appears as the companion of Paul, Act 12:25; Col 4:10; 2Ti 4:11.

Vincent: Phm 1:24

Aristarchus

A Thessalonian. Alluded to Act 19:29; Act 20:4; Act 27:2. He was Paul's companion for a part of the way on the journey to Rome.

Vincent: Phm 1:24

Demas

See Col 4:14; 2Ti 4:10.

Vincent: Phm 1:24

Luke

The physician and evangelist. See Introduction to Luke's Gospel.

Wesley: Phm 1:1

This single epistle infinitely transcends all the wisdom of the world. And it gives us a specimen how Christians ought to treat of secular affairs from higher principles.

Wesley: Phm 1:1

To whom, as such, Philemon could deny nothing.

Wesley: Phm 1:1

This was written before the second epistle to Timothy, Phm 1:22.

Wesley: Phm 1:2

His wife, to whom also the business in part belonged.

Wesley: Phm 1:2

The Christians who meet there.

Wesley: Phm 1:5

Probably from Onesimus.

Wesley: Phm 1:6

That is, that thy faith may be effectually communicated to others, who see and acknowledge thy piety and charity.

Wesley: Phm 1:7

To whom Philemon's house was open, Phm 1:2.

Wesley: Phm 1:8

Through the authority he hath given me.

Wesley: Phm 1:9

In how handsome a manner does the apostle just hint, and immediately drop, the consideration of his power to command, and tenderly entreat Philemon to hearken to his friend, his aged friend, and now prisoner for Christ! With what endearment, in the next verse, does he call Onesimus his son, before he names his name! And as soon as he had mentioned it, with what fine address does he just touch on his former faults, and instantly pass on to the happy change that was now made upon him! So disposing Philemon to attend to his request, and the motives wherewith he was going to enforce it.

Wesley: Phm 1:10

The son of my age.

Wesley: Phm 1:11

None should be expected to be a good servant before he is a good man. He manifestly alludes to his name, Onesimus, which signifies profitable.

Wesley: Phm 1:12

Whom I love as my own soul. Such is the natural affection of a father in Christ toward his spiritual children.

Wesley: Phm 1:13

To do those services for me which thou, if present, wouldest gladly have done thyself.

Wesley: Phm 1:14

For Philemon could not have refused it.

Wesley: Phm 1:15

Both on earth and in heaven.

Wesley: Phm 1:16

As a dutiful servant.

Wesley: Phm 1:16

As a fellow - Christian.

Wesley: Phm 1:17

So that thy things are mine, and mine are thine.

Wesley: Phm 1:19

If thou requirest it. Not to say, that then owest me thyself - It cannot be expressed, how great our obligation is to those who have gained our souls to Christ.

Wesley: Phm 1:19

Receiving Onesimus.

Wesley: Phm 1:20

Give me the most exquisite and Christian pleasure.

Wesley: Phm 1:22

Restored to liberty.

JFB: Phm 1:1

One whom Christ's cause has made a prisoner (compare "in the bonds of the Gospel," (Phm 1:13). He does not call himself, as in other Epistles, "Paul an apostle," as he is writing familiarly, not authoritatively.

JFB: Phm 1:1

In building up the Church at Colosse, while we were at Ephesus. See my Introduction to Colossians.

JFB: Phm 1:2

The Latin, "Appia"; either the wife or some close relative of Philemon. She and Archippus, if they had not belonged to his family, would not have been included with Philemon in the address of a letter on a domestic matter.

JFB: Phm 1:2

A minister of the Colossian Church (Col 4:17).

JFB: Phm 1:2

(2Ti 2:3).

JFB: Phm 1:2

In the absence of a regular church building, the houses of particular saints were used for that purpose. Observe Paul's tact in associating with Philemon those associated by kindred or Christian brotherhood with his house, and not going beyond it.

JFB: Phm 1:4

Joined by ALFORD with, "I thank my God."

JFB: Phm 1:5

The ground of his thanksgiving. It is a delicate mark of authenticity, that he says "hearing" as to churches and persons whom he had not seen or then visited. Now Colosse, Philemon's place of residence, he had never yet seen. Yet Phm 1:19 here implies that Philemon was his convert. Philemon, doubtless, was converted at Ephesus, or in some other place where he met Paul.

JFB: Phm 1:5

The theological order is first faith then love, the fruit of faith. But he purposely puts Philemon's love in the first place, as it is to an act of love that he is exhorting him.

JFB: Phm 1:5

Different Greek words: "towards" . . . "unto." Towards implies simply direction; unto, to the advantage of.

JFB: Phm 1:6

The aim of my thanksgiving and prayers for thee is, in order that the, &c.

JFB: Phm 1:6

The imparting of it and its fruits (namely, acts of love and beneficence: as Heb 13:16, "to communicate," that is, to impart a share) to others; or, the liberality to others flowing from thy faith (so the Greek is translated, "liberal distribution," 2Co 9:13).

JFB: Phm 1:6

Greek, "in"; the element in which his liberality had place, that is, may be proved by acts in, &c.

JFB: Phm 1:6

Greek, "the thorough knowledge," that is, the experimental or practical recognition.

JFB: Phm 1:6

The oldest manuscripts read, "which is in US," that is, the practical recognition of every grace which is in us Christians, in so far as we realize the Christian character. In short, that thy faith may by acts be proved to be "a faith which worketh by love."

JFB: Phm 1:6

Rather as Greek, "unto Christ Jesus," that is, to the glory of Christ Jesus. Two of the oldest manuscripts omit "Jesus." This verse answers to Phm 1:5, "thy love and faith toward all saints"; Paul never ceases to mention him in his prayers, in order that his faith may still further show its power in his relation to others, by exhibiting every grace which is in Christians to the glory of Christ. Thus he paves the way for the request in behalf of Onesimus.

JFB: Phm 1:7

A reason for the prayer, Phm 1:4-6.

JFB: Phm 1:7

Greek, "we had."

JFB: Phm 1:7

Joined in 2Co 7:4.

JFB: Phm 1:7

His house was open to them.

JFB: Phm 1:7

Put last, to conciliate his favorable attention to the request which follows.

JFB: Phm 1:8

Because of my love to thee, I prefer to "beseech," rather than "enjoin," or authoritatively command.

JFB: Phm 1:8

In virtue of the obligation to obedience which Philemon lay under to Paul, as having been converted through his instrumentality.

JFB: Phm 1:8

The element in which his boldness has place.

JFB: Phm 1:9

Mine to thee, and (what ought to be) thine to Onesimus. Or, that Christian love of which thou showest so bright an example (Phm 1:7).

JFB: Phm 1:9

Explain, Being such a one as thou knowest me to be, namely,

JFB: Phm 1:9

The founder of so many churches, and an apostle of Christ, and thy father in the faith.

JFB: Phm 1:9

A circumstance calculated to secure thy respect for anything I request.

JFB: Phm 1:9

The strongest claim I have on thy regard: if for no other reason, at least in consideration of this, through commiseration gratify me.

JFB: Phm 1:10

Emphatically repeated from Phm 1:9. In the Greek, the name "Onesimus" is skilfully put last, he puts first a favorable description of him before he mentions the name that had fallen into so bad repute with Philemon. "I beseech thee for my son, whom I have begotten in my bonds, Onesimus." Scripture does not sanction slavery, but at the same time does not begin a political crusade against it. It sets forth principles of love to our fellow men which were sure (as they have done) in due time to undermine and overthrow it, without violently convulsing the then existing political fabric, by stirring up slaves against their masters.

JFB: Phm 1:11

Belying his name Onesimus, which means "profitable." Not only was he "unprofitable," but positively injurious, having "wronged" his master. Paul uses a mild expression.

JFB: Phm 1:11

Without godliness a man has no station. Profitable in spiritual, as well as in temporal things.

JFB: Phm 1:12

As dear to me as my own heart [ALFORD]. Compare Phm 1:17, "as myself." The object of my most intense affection as that of a parent for a child.

JFB: Phm 1:13

Emphatical. I for my part. Since I had such implicit trust in him as to desire to keep him with me for his services, thou mayest.

JFB: Phm 1:13

Different Greek from the "would," Phm 1:14, "I could have wished," "I was minded" here; but "I was not willing," Phm 1:14.

JFB: Phm 1:13

That he might supply in your place all the services to me which you, if you were here, would render in virtue of the love you bear to me (Phm 1:19).

JFB: Phm 1:13

My bonds endured for the Gospel's sake (Phm 1:9).

JFB: Phm 1:14

That is, consent.

JFB: Phm 1:14

"should not appear as a matter of necessity, but of free will." Had Paul kept Onesimus, however willing to gratify Paul Philemon might be, he would have no opportunity given him of showing he was so, his leave not having been asked.

JFB: Phm 1:15

Speaking in human fashion, yet as one believing that God's Providence probably (for we cannot dogmatically define the hidden purposes of God in providence) overruled the past evil to ultimately greater good to him. This thought would soften Philemon's indignation at Onesimus' past offense. So Joseph in Gen 45:5.

JFB: Phm 1:15

Literally, "was parted from thee"; a softening term for "ran away," to mitigate Philemon's wrath.

JFB: Phm 1:15

Greek, "have him for thyself in full possession" (see on Phi 4:18). The same Greek as in Mat 6:2.

JFB: Phm 1:15

In this life and in that to come (compare Exo 21:6). Onesimus' time of absence, however long, was but a short "hour" (so Greek) compared with the everlasting devotion henceforth binding him to his master.

JFB: Phm 1:16

No longer as a mere servant or slave (though still he is that), but above a servant, so that thou shalt derive from him not merely the services of a slave, but higher benefits: a servant "in the flesh," he is a brother "in the Lord."

JFB: Phm 1:16

Who am his spiritual father, and who have experienced his faithful attentions. Lest Philemon should dislike Onesimus being called "brother," Paul first recognizes him as a brother, being the spiritual son of the same God.

JFB: Phm 1:16

To whom he stands in so much nearer and more lasting relation.

JFB: Phm 1:17

In the Christian fellowship of faith, hope, and love.

JFB: Phm 1:17

Resuming "receive him that is mine own bowels."

JFB: Phm 1:18

Greek, "But it (thou art not inclined to 'receive him' because) he hath wronged thee"; a milder term than "robbed thee." Onesimus seems to have confessed some such act to Paul.

JFB: Phm 1:18

I am ready to make good the loss to thee if required. The latter parts of Phm 1:19, Phm 1:21, imply that he did not expect Philemon would probably demand it.

JFB: Phm 1:19

Not employing an amanuensis, as in other Epistles: a special compliment to Philemon which he ought to show his appreciation of by granting Paul's request. Contrast Col 4:18, which shows that the Epistle to the Colossian Church, accompanying this Epistle, had only its closing "salutation" written by Paul's own hand.

JFB: Phm 1:19

Literally, "that I may not say . . . not to say," &c.

JFB: Phm 1:19

Not merely thy possessions. For to my instrumentality thou owest thy salvation. So the debt which "he oweth thee" being transferred upon me (I making myself responsible for it) is cancelled.

JFB: Phm 1:20

"me" is emphatic: "Let me have profit (so Greek 'for joy,' onainen, referring to the name Onesimus, 'profitable') from thee, as thou shouldst have had from Onesimus"; for "thou owest thine ownself to me."

JFB: Phm 1:20

Not in worldly gain, but in thine increase in the graces of the Lord's Spirit [ALFORD].

JFB: Phm 1:20

My heart. Gratify my feelings by granting this request.

JFB: Phm 1:20

The oldest manuscripts read, "in Christ," the element or sphere in which this act of Christian love naturally ought to have place.

JFB: Phm 1:21

To my apostolic authority, if I were to "enjoin" it (Phm 1:8), which I do not, preferring to beseech thee for it as a favor (Phm 1:9).

JFB: Phm 1:21

Towards Onesimus: hinting at his possible manumission by Philemon, besides, being kindly received.

JFB: Phm 1:22

This prospect of Paul's visiting Colosse would tend to secure a kindly reception for Onesimus, as Paul would know in person how he had been treated.

JFB: Phm 1:22

Referring to Philemon, Apphia, Archippus, and the Church in Philemon's house. The same expectation is expressed by him, Phi 2:23-24, written in the same imprisonment.

JFB: Phm 1:23

The same persons send salutations in the accompanying Epistle, except that "Jesus Justus" is not mentioned here.

JFB: Phm 1:23

He had been sent by the Colossian Church to inquire after, and minister to, Paul, and possibly was cast into prison by the Roman authorities on suspicion. However, he is not mentioned as a prisoner in Col 4:12, so that "fellow prisoner" here may mean merely one who was a faithful companion to Paul in his imprisonment, and by his society put himself in the position of a prisoner. So also "Aristarchus, my fellow prisoner," Col 4:10, may mean. Benson conjectures the meaning to be that on some former occasion these two were Paul's "fellow prisoners," not at the time.

Clarke: Phm 1:1

Paul, a prisoner of Jesus Christ - It has already been noted, in the preface, that Paul was a prisoner at Rome when he wrote this epistle, and those to the Colossians and Philippians. But some think that the term prisoner does not sufficiently point out the apostle’ s state, and that the original word δεσμιος should be translated bound with a chain: this is certainly its meaning; and it shows us in some measure his circumstances - one arm was bound with a chain to the arm of the soldier to whose custody he had been delivered

It has also been remarked that Paul does not call himself an apostle here, because the letter was a letter of friendship, and on private concerns. But the MSS. are not entirely agreed on this subject. Two MSS. have δουλος, a servant; the Codex Claromontanus and the Codex Sangermanensis, both in the Greek and Latin, have αποστολος, apostle; and Cassiodorus has αποστολος δεσμιος, Paul, an imprisoned apostle of Jesus Christ. They, however, generally agree in the omission of the word αποστολος

Clarke: Phm 1:1

Unto Philemon our dearly beloved - There is a peculiarity in the use of proper names in this epistle which is not found in any other part of St. Paul’ s writings. The names to which we refer are Philemon, Apphia, Archippus, and Onesimus

Philemon, Φιλημων . Affectionate or beloved, from φιλημα, a kiss; this led the apostle to say: To Philemon our Dearly Beloved.

Clarke: Phm 1:2

To the Church in thy house - The congregation of Christians frequently assembling in Philemon’ s house; for at this time the Christians had neither temples, churches, nor chapels. See the note on Rom 16:5, and the reference there

It is very probable that Apphia was the wife of Philemon, and Archippus, their son, the pastor of the Church at Philemon’ s house.

Clarke: Phm 1:4

I thank my God - For all the good he has bestowed upon you, making mention of thee always in my prayers, that thou mayest hold fast all that thou hast got, and get all that thou dost farther need.

Clarke: Phm 1:5

Hearing of thy love and faith - His faith in Christ Jesus, his love to the saints. Several excellent MSS. and some versions put faith before love, which makes a more natural reading. There is no figure of speech which would vindicate our saying faith in the saints; so that, if we do not allow of the arrangement in the MSS. referred to, we shall be obliged to have recourse to the transposition, because faith must refer to Jesus Christ, and love to the saints.

Clarke: Phm 1:6

That the communication of thy faith - The words ἡ κοινωνια της πιστεως σου, the fellowship or communication of thy faith, may be understood as referring to the work of love towards the saints - the poor Christians, which his faith in Christ enabled him to perform, faith being taken here for its effects; and indeed the word κοινωνια itself is not unfrequently used to denote liberality, almsgiving; and this is very properly remarked by Theophylact here: Κοινωνιαν πιστεως ελεημοσυνην καλει, ὡς απο πιστεως πολλης γενομενην· He terms almsgiving the communication of faith, because it is the fruit of much faith.

Clarke: Phm 1:6

May become effectual - Dr. Macknight understands these words thus: "That the many good offices which thou dost to the saints may become effectual in bringing others to the acknowledgment of every good disposition which is in you towards Christ Jesus, or towards his members.

Instead of ενεργης, energetic or effectual, the Vulgate and some of the fathers, as well as several Latin MSS., have read εναργης, evident. This makes a very good sense, and seems to agree best with the scope of the place

Instead of εν ὑμιν, in You, εν ἡμιν in Us, is the reading of all the best MSS., as well as of several versions and fathers.

Clarke: Phm 1:7

For we have great joy - This verse does not read harmoniously. The Greek authorizes the following arrangement: For we have great joy and consolation in thy love, O brother, because the bowels of the saints are refreshed by thee. The apostle speaks here of the works of charity in which Philemon abounded towards poor Christians.

Clarke: Phm 1:8

Wherefore, though I might be much bold - It would be better to read: Wherefore, although I have much authority through Christ, to command thee to do what is proper; yet, on account of my love to thee, I entreat thee

The tenderness and delicacy of this epistle, says Dr. Paley, have long been admired: "Though I might be much bold in Christ to enjoin thee that which is convenient; yet, for love’ s sake, I rather beseech thee, being such a one as Paul the aged, and now also a prisoner of Christ Jesus, I beseech thee for my son Onesimus, whom I have begotten in my bonds.

There is something certainly very melting and persuasive in this and every part of the epistle. Yet, in my opinion, the character of St. Paul prevails in it throughout. The warm, affectionate, authoritative teacher is interceding with an absent friend for a beloved convert. He urges his suit with an earnestness befitting, perhaps, not so much the occasion as the ardour and sensibility of his own mind. Here also, as everywhere, he shows himself conscious of the weight and dignity of his mission; nor does he suffer Philemon, for a moment, to forget it: "I might be much bold in Christ, to enjoin thee that which is convenient."He is careful also to recall, though obliquely, to Philemon’ s memory, the sacred obligation under which he had laid him, by bringing him to the knowledge of Christ: "I do not say to thee, how thou owest to me even thine own self besides."Without laying aside, therefore, the apostolic character, our author softens the imperative style of his address, by mixing with it every sentiment and consideration that could move the heart of his correspondent. Aged, and in prison, he is content to supplicate and entreat. Onesimus was rendered dear to him by his conversation and his services; the child of his affliction, and "ministering unto him in the bonds of the Gospel."This ought to recommend him, whatever had been his fault, to Philemon’ s forgiveness: "Receive him as myself, as my own bowels."Every thing, however, should be voluntary. St. Paul was determined that Philemon’ s compliance should flow from his own bounty; "Without thy mind would I do nothing, that thy benefit should not be as it were of necessity, but willingly;"trusting, nevertheless, to his gratitude and attachment for the performance of all that he requested, and for more: "Having confidence in thy obedience, I wrote unto thee, knowing that thou wilt also do more than I say."St. Paul’ s discourse at Miletus; his speech before Agrippa; his Epistle to the Romans; that to the Galatians, Gal 4:11-20; to the Philippians, Phi 1:29; Phi 2:2; the second to the Corinthians, 2Co 6:1-13; and indeed some part or other of almost every epistle, exhibit examples of a similar application to the feelings and affections of the persons whom he addresses. And it is observable that these pathetic effusions, drawn for the most part from his own sufferings and situation, usually precede a command, soften a rebuke, or mitigate the harshness of some disagreeable truth. Horae Paulinae, p. 334.

Clarke: Phm 1:9

Paul the aged - If we allow St. Paul to have been about 25 years of age at the utmost, in the year 31, when he was assisting at the martyrdom of Stephen, Act 7:58; as this epistle was written about a.d. 62, he could not have been at this time more than about 56 years old. This could not constitute him an aged man in our sense of the term; yet, when the whole length of his life is taken in, being martyred about four years after this, he may not improperly be considered an aged or elderly man, though it is generally allowed that his martyrdom took place in the 66th year of our Lord

But the word πρεσβυς signifies, not only an old man, but also an ambassador; because old or elderly men were chosen to fulfill such an office, because of their experience and solidity; and πρεσβυτης, for πρεσβευτης, is used in the same sense and for the same reason by the Septuagint; hence some have thought that we should translate here, Paul the ambassador. This would agree very well with the scope and even the design of the place.

Clarke: Phm 1:10

I beseech thee for my son Onesimus - It is evident from this that Onesimus was converted by St. Paul while he was prisoner at Rome, and perhaps not long before he wrote this epistle.

Clarke: Phm 1:11

Was to thee unprofitable - Alluding to the meaning of Onesimus’ s name, as has been already noted; though the apostle uses a different Greek word to express the same idea.

Clarke: Phm 1:12

Whom I have sent again - The Christian religion never cancels any civil relations; a slave, on being converted, and becoming a free man of Christ, has no right to claim, on that ground, emancipation from the service of his master. Justice, therefore, required St. Paul to send back Onesimus to his master, and conscience obliged Onesimus to agree in the propriety of the measure; but love to the servant induced the apostle to write this conciliating letter to the master.

Clarke: Phm 1:13

That in thy stead he might have ministered unto me - As Philemon was one of Paul’ s converts, he became thereby his spiritual father, and had a right to his services when in need. This was a strong argument, not only to induce Philemon to forgive his servant, but to send him back to the apostle, that he might minister to him in his master’ s stead.

Clarke: Phm 1:14

That thy benefit should not be as it were of necessity - If the apostle had kept Onesimus in his service, and written to Philemon to forgive him and permit him to stay, to this it is probable he would have agreed; but the benefit thus conceded might have lost much of its real worth by the consideration that, had he been at Colosse, Philemon would not have sent him to Rome; but, being there and in the apostle’ s service, he could not with propriety order him home: thus the benefit to the apostle would have appeared to have been of necessity. The apostle, therefore, by sending him back again, gave Philemon the opportunity to do all as if self-moved to it. This is a very delicate touch.

Clarke: Phm 1:15

He - departed for a season - This is another most delicate stroke. He departed thy slave, thy unfaithful slave; he departed for a short time; but so has the mercy of God operated in his behalf, and the providence of God in thine, that he now returns, not an unfaithful slave, in whom thou couldst repose no confidence, but as a brother, a beloved brother in the Lord, to be in the same heavenly family with thee for ever. Thou hast, therefore, reason to be thankful to God that he did depart, that he might be restored to thee again infinitely better than he was when be left thee. God has permitted his unfaithfulness, and overruled the whole both to his advantage and thine. The apology for Onesimus is very similar to that made by Joseph for his brethren, Gen 45:5.

Clarke: Phm 1:16

Not now as a servant? - Do not receive him merely as thy slave, nor treat him according to that condition; but as a brother - as a genuine Christian, and particularly dear to me

Clarke: Phm 1:16

Both in the flesh and in the Lord? - There is no reason to believe that Onesimus was of the kindred of Philemon; and we must take the term flesh, here, as referring to the right which Philemon had in him. He was a part of his property and of his family; as a slave, this was his condition; but he now stood in a twofold relation to Philemon

1.    According to the flesh, as above explained, he was one of his family

2.    In the Lord; he was now also a member of the heavenly family, and of the Church at Philemon’ s house. Philemon’ s interest in him was now doubled, in consequence of his conversion to Christianity.

Clarke: Phm 1:17

If thou count me therefore a partner - If thou dost consider me as a friend; if I have still the place of a friend in thy affection, receive him as myself; for, as I feel him as my own soul, in receiving him thou receivest me

There is a fine model of recommending a friend to the attention of a great man in the epistle of Horace to Claudius Nero, in behalf of his friend Septimius, Epistolar. lib. i., Ep. 9, which contains several strokes not unlike some of those in the Epistle to Philemon. It is written with much art; but is greatly exceeded by that of St. Paul. As it is very short I shall insert it: -

Septimius, Claudi, nimirum intelligit unus

Quanti me facias; nam cum rogat, et prece cogi

Scilicet, ut tibi se laudare, et tradere coner

Dignum mente domoque legentis honest

Neronis, Munere cum fungi propioris censet amici

Quid possim videt, ac novit me valdius ipso

Multa quidem dixi, cur excusatus abirem

Sed timui, mea ne finxisse minora putarer

Dissimulator opis propriae, mihi commodus uni

Sic ego, majoris fugiens opprobria culpae

Frontis ad urbanae descendi praemia

Quod si Depositum laudas, ob amici jussa, pudorem

Scribe tui gregis hunc, et fortem crede bonumque

"O Claudius Septimius alone knows what value thou hast for me; for he asks and earnestly entreats me to recommend him to thee, as a man worthy of the service and confidence of Nero, who is so correct a judge of merit. When he imagines that I possess the honor of being one of thy most intimate friends, he sees and knows me more particularly than I do myself. I said indeed many things to induce him to excuse me; but I feared lest I should be thought to dissemble my interest with thee, that I might reserve it all for my own advantage. Therefore, in order to shun the reproach of a greater fault, I have assumed all the consequence of a courtier, and have, at the request of my friend, laid aside becoming modesty; which if thou canst pardon, receive this man into the list of thy domestics, and believe him to be a person of probity and worth.

This is not only greatly outdone by St. Paul, but also by a letter of Pliny to his friend Sabinianus, in behalf of his servant, who, by some means, had incurred his master’ s displeasure. See it at the conclusion of these notes (Phm 1:25 (note)).

Clarke: Phm 1:18

If he hath wronged thee, or oweth thee aught - Had the apostle been assured that Onesimus had robbed his master, he certainly would not have spoken in this hypothetical way; he only puts a possible case: If he have wronged thee, or owe thee aught, place all to my account; I will discharge all he owes thee.

Clarke: Phm 1:19

I Paul have written it with mine own hand - It is likely that the whole of the letter was written by St. Paul himself, which was not his usual custom. See on 2Th 3:17 (note). But by thus speaking he bound Philemon to do what he requested, as an act of common civility, if he could not feel a higher motive from what he had already urged

Clarke: Phm 1:19

Albeit I do not say to thee how thou owest unto me - I ask thee to do this thing to oblige me, though I will not say how much thou owest unto me; even thine own self, as having been the means of thy conversion.

Clarke: Phm 1:20

Yea, brother - It is even so, that thou art thus indebted to me. Let me have joy of thee, in forgiving Onesimus, and receiving him into thy favor. In the words εγε σου οναιμην, which we should translate, let me have Profit of thee, there is an evident paronomasia, or play on the name of Onesimus. See on Phm 1:2 (note), Phm 1:11 (note)

Clarke: Phm 1:20

Refresh my bowels - Gratify the earnest longing of my soul in this. I ask neither thy money nor goods; I ask what will enrich, not impoverish, thee to give.

Clarke: Phm 1:21

Having confidence in thy obedience - I know that it will please thee thus to oblige thy friend, and I know that thou wilt do more than I request, because thou feelest the affection of a son to thy spiritual father. Some think that the apostle hints to Philemon that he should manumit Onesimus.

Clarke: Phm 1:22

But withal prepare me also a lodging - Does not the apostle mention this as conferring an obligation on Philemon? I will begin to repay thee by taking up my abode at thy house, as soon as I shall be enlarged from prison. But some think he wished Philemon to hire him a house, that he might have a lodging of his own when he returned to Colosse

Clarke: Phm 1:22

For I trust that through your prayers - It is very likely that this epistle was written a short time before the liberation of the apostle from his first imprisonment at Rome. See Act 28:30, and Phi 2:24; and that he had that liberation now in full prospect.

Clarke: Phm 1:23

Epaphras, my fellow prisoner - Epaphras was a Colossian, as we learn from Col 4:12 : Epaphras, who is one of you. But there is no account there of his being in prison, though the not mentioning of it does not necessarily imply that he was not. Some time or other he had suffered imprisonment for the truth of the Gospel; and on that account St. Paul might, in a general way, call him his fellow prisoner.

Clarke: Phm 1:24

Marcus, Aristarchus, etc. - These were all acquaintances of Philemon, and probably Colossians; and may be all considered as joining here with St. Paul in his request for Onesimus. Some think that Marcus was either the evangelist, or John Mark, the nephew of Barnabas, Act 12:12, Act 12:25. Aristarchus was probably the same with him mentioned Act 19:29; Act 20:4; Act 27:2. See Col 4:10

Clarke: Phm 1:24

Demas - Is supposed to be the same who continued in his attachment to Paul till his last imprisonment at Rome; after which he left him for what is supposed to have been the love of the world, but see the note on 2Ti 4:10

Clarke: Phm 1:24

Lucas - Is supposed to be Luke the evangelist, and author of the Acts of the Apostles. On these suppositions little confidence can be placed: they may be correct; they may be otherwise.

Calvin: Phm 1:1

The singular loftiness of the mind of Paul, though it may be seen to greater advantage in his other writings which treat of weightier matters, is also attested by this Epistle, in which, while he handles a subject otherwise low and mean, he rises to God with his wonted elevation. Sending back a runaway slave and thief, he supplicates pardon for him. But in pleading this cause, he discourses about Christian forbearance ²⁶⁹ with such ability, that he appears to speak about the interests of the whole Church rather than the private affairs of a single individual. In behalf of a man of the lowest condition, he demeans himself so modestly and humbly, that nowhere else is the meekness of his temper painted in a more lively manner.

1.A prisoner of Jesus Christ. In the same sense in which he elsewhere calls himself an Apostle of Christ, or a minister of Christ, he now calls himself “a prisoner of Christ;” because the chains by which he was bound on account of the gospel, were the ornaments or badges of that embassy which he exercised for Christ. Accordingly, he mentions them for the sake of strengthening his authority; not that he was afraid of being despised, (for Philemon undoubtedly had so great reverence and esteem for him, that there was no need of assuming any title,) but because he was about to plead the cause of a runaway slave, the principal part of which was entreaty for forgiveness.

To Philemon our friend and fellow-laborer. It is probable that this “Philemon” belonged to the order of pastors; for the title with which he adorns him, when he calls him fellow-laborer, is a title which he is not accustomed to bestow on a private individual.

Calvin: Phm 1:2

2.And to Archippus our fellow-soldier. He next adds “Archippus,” who appears also to have been a minister of the Church; at least, if he be the same person who is mentioned towards the conclusion of the Epistle to the Colossians, (Col 4:17,) which is not at all improbable; for the designation — “fellow-soldier” — which he bestows on this latter individual, belongs peculiarly to ministers. Although the condition of a soldier belongs to all Christians universally, yet because teachers may be regarded as standardbearers in the warfare, they ought to be ready more than all others to fight, and Satan usually gives them greater annoyance. It is also possible, that Archippus attended and shared in some contests which Paul maintained; and, indeed, this is the very word that Paul makes use of, whenever he mentions persecutions.

And to the Church which is in thy house By employing these terms, he bestows the highest praise on the family of Philemon. And certainly it is no small praise of a householder, that he regulates his family in such a manner as to be an image of the Church, and to discharge also the duty of a pastor within the walls of his dwelling. Nor must we forget to mention that this good man had a wife of the same character; for she, too, not without reason, is commended by Paul.

Calvin: Phm 1:4

4.I give thanks to my God. It deserves attention, that he at the same time prays for that very thing for which he “gives thanks.” Even the most perfect, so long as they live in the world, never have so good ground for congratulation as not to need prayers, that God may grant to them, not only to persevere till the end, but likewise to make progress from day to day.

Calvin: Phm 1:5

5.Hearing of thy love and faith This praise, which he bestows on Philemon, includes briefly the whole perfection of a Christian man. It consists of two parts, faith in Christ, and love towards our neighbors; for to these all the actions and all the duties of our life relate. Faith is said to be in Christ, because to him it especially looks; in like manner as in no other way than through him alone can God the Father be known, and in no other than in Him can we find any of the blessings which faith seeks.

And towards all saints He does not thus limit this love to the saints, as if there ought to be none towards others; for, since the doctrine of “love” is, that “we should not despise our flesh,” (Isa 58:7) and that we should honor the image of God which is engraven on our nature, undoubtedly it includes all mankind. But since they that are of the household of faith are united with us by a closer bond of relationship, and since God peculiarly recommends them to us, for this reason they justly hold the highest rank.

The arrangement of the passage is somewhat confused; but there is no obscurity in the meaning, except that it is doubtful whether the adverb always (in the 4^th verse) is connected with the first clause, “I give thanks always to my God,” or with the second clause, “making mention of thee always in my prayers.” The meaning may be brought out in this manner, that, whenever the Apostle offered prayer for Philemon, he interwove thanksgiving with it; that is, because Philemon’s piety afforded ground of rejoicing; for we often pray for those in whom nothing is to be found but what gives occasion for grief and tears. Yet the second mode of pointing is generally preferred, that Paul “gives thanks for Philemon, and always makes mention of him in his prayers.” Let my readers be at full liberty to judge for themselves; but, for my own part, I think that the former meaning is more appropriate.

In the rest of the passage there is an inversion of the natural order; for, after having spoken of “love” and “faith,” he adds, “towards Christ and towards saints,” while, on the contrary, the contrast would demand that “Christ” should be put in the second part of the clause as the object to which our faith looks. ²⁷⁰

Calvin: Phm 1:6

6.That the communication of thy faith may be effectual. This clause is somewhat obscure; but I shall endeavor to elucidate it in such a manner that my readers may somewhat understand Paul’s meaning. First, it ought to be known that the Apostle is not continuing to give the praise of Philemon, but that, on the contrary, he expresses those blessings for which he prays to God. These words are connected with what he had formerly said, that he “makes mention of him in his prayers.” (Phl 1:4.) What blessing then did he ask for Philemon? That his faith, exercising itself by good works, might be proved to be true, and not unprofitable. He calls it “the communication of faith,” because it does not remain inactive and concealed within, but is manifested to men by actual effects. Although faith has a hidden residence in the heart, yet it communicates itself to men by good works. It is, therefore, as if he had said, “That thy faith, by communicating itself, may demonstrate its efficacy in every good thing.”

The knowledge of every good thing denotes experience. He wishes that, by its effects, faith may be proved to be effectual. This takes place, when the men with whom we converse know our godly and holy life; and therefore, he says, of every good thing which is in you; for everything in us that is good makes known our faith.

Towards Christ Jesus The phraseεἰς Χριστόν may be explained to mean “through Christ.” But, for my own part, if I were at liberty, I would rather translate it as equivalent toἐν Χριστῶ, “in Christ;” for the gifts of God dwell in us in such a manner, that nevertheless, we are partakers of them only so far as we are members of Christ. Yet because the words in you go before, I am afraid that the harshness of the expression would give offense. Accordingly, I have not ventured to make any alteration in the words, but only wished to mention it to my readers, that, after full consideration, they may choose either of those meanings which they prefer.

Calvin: Phm 1:7

7.We have much grace and consolation Although this reading is found in the majority of Greek copies, yet I think that it ought to be translated joy; for, since there is little difference betweenχάριν and χαράν, it would be easy to mistake a single letter. Besides, Paul elsewhere employs the wordχάριν to mean “joy;” at least, if we believe Chrysostom on this matter. What has “grace” to do with “consolation?”

For thy love It is plain enough what he means, that he has great joy and consolation, because Philemon administered relief to the necessities of the godly. This was singular love, to feel so much joy on account of the benefit received by others. Besides, the Apostle does not only speak of his personal joy, but says that many rejoiced on account of the kindness and benevolence with which Philemon had aided religious men.

Because the bowels of the saints have been refreshed by thee, brother “To refresh the bowels” is an expression used by Paul to mean, to give relief from distresses, or to aid the wretched in such a manner that, having their minds composed, and being free from all uneasiness and grief, they may find repose. “The bowels” mean the affections, andἀνάπαυσις denotes tranquillity; and therefore they are greatly mistaken who torture this passage so as to make it refer to the belly and the nourishment of the body.

Calvin: Phm 1:8

8.Wherefore, while I have great confidence in Christ to command thee. That is, “though I have authority so that I might justly command thee, yet thy love makes me prefer to entreat thee.”

Calvin: Phm 1:9

9.Being such a one. He claims the right to command on two grounds, that he is an elder, and that he is a prisoner for Christ He says that, on account of Philemon’s love, he chooses rather to entreat, because we interpose authority in commanding those things which we wish to extort by necessity even from the unwilling, but there is no need of commanding those who willingly obey. And because they who are ready of their own accord to do their duty listen more willingly to a calm statement of what is necessary to be done than to the exercise of authority, with good reason does Paul, when he has to deal with an obedient man, use entreaty. By his example he shows that pastors should endeavor to draw disciples gently rather than to drag them by force; and indeed, when, by condescending to entreaty, he foregoes his right, this has far greater power to obtain his wish than if he issued a command. Besides, he claims nothing for himself, but in Christ, that is, on account of the office which he has received from him; for he does not mean that they whom Christ has appointed to be apostles are destitute of authority.

What is proper By adding this, he means that teachers have not power to enact whatever they please, but that their authority is confined within these limits, that they must not command anything but “what is proper,” and, in other respects, consistent with every man’s duty. Hence (as I said a little before) pastors are reminded that the hearts of their people must be soothed with all possible gentleness, wherever this method is likely to be more advantageous, but yet so as to know that they who are treated so gently have nothing less exacted from them than what they ought to do.

The designation “elder,” here, denotes not age, but office. He calls himself an apostle for this reason, that the person with whom he has to deal, and with whom he talks familiarly, is a fellow-laborer in the ministry of the word.

Calvin: Phm 1:10

10.I beseech thee for my son. Since less weight is commonly attached to those prayers which are not founded in some cause of just commendation, Paul shows that Onesimus is so closely related to him as to afford a good reason for supplicating in his behalf. Here it is of importance to consider how deep is his condescension, when he gives the name of “son” to a slave, and a runaway, and a thief.

When he says that Onesimus has been begotten by him this must be understood to mean, that it was done by his ministry, and not by his power. To renew a soul of man and form it anew to the image of God — is not a human work, and it is of this spiritual regeneration that he now speaks. Yet because the soul is regenerated by faith, and “faith is by hearing,” (Rom 10:17,) on that, account he who administers the doctrine holds the place of a parent. Moreover, because the word of God preached by man is the seed of eternal life, we need not wonder that he from whose mouth we receive that seed is called a father. Yet, at the same time, we must believe that, while the ministry of a man is efficacious in regenerating the soul, yet, strictly speaking, God himself regenerates by the power of his Spirit. These modes of expression, therefore, do not imply any opposition between God and man, but only show what God does by means of men. When he says that he had begotten him in his bonds, this circumstance adds weight to the commendation.

Calvin: Phm 1:12

12.Receive him, that is, my bowels. Nothing could have been more powerful for assuaging the wrath of Philemon; for if he had refused to forgive his slave, he would thus have used cruelty against “the bowels” of Paul. This is remarkable kindness displayed by Paul, that he did not hesitate to receive, as it were into his bowels, a contemptible slave, and thief, and runaway, so as to defend him from the indignation of his master. And, indeed, if the conversion of a man to God were estimated by us, at its proper value, we too would embrace, in the same manner, those who should give evidence that they had truly and sincerely repented.

Calvin: Phm 1:13

13.Whom I was desirous to keep beside me. This is another argument for the purpose of appeasing Philemon, that Paul sends him back a slave, of whose services, in other respects, he stood greatly in need. It would have been extreme cruelty, to disdain so strong affection manifested by Paul. He likewise states indirectly, that it will be a gratification to himself to have Onesimus sent back to him rather than that he should be harshly treated at home.

That he might minister to me instead of thee in the bonds of the gospel He now mentions other circumstances: first, Onesimus will supply the place of his master, by performing this service; secondly, Paul himself, through modesty, was unwilling to deprive Philemon of his right; and, thirdly, Philemon will receive more applause, if, after having had his slave restored to him, he shall willingly and generously send him back. From this last consideration we infer, that we ought to aid the martyrs of Christ by every kind office in our power, while they are laboring for the testimony of the gospel; for if exile, imprisonment stripes, blows, and violent seizing of our property, are believed by us to belong to the gospel, as Paul here calls them, whoever refuses to share and partake of them separates himself even from Christ. Undoubtedly the defense of the gospel belongs alike to all. Accordingly, he who endures persecution, for the sake of the gospel, ought not to be regarded as a private individual, but as one who publicly represents the whole Church. Hence it follows, that all believers ought to be united in taking care of it, so that they may not, as is frequently done, leave the gospel to be defended in the person of one man.

Calvin: Phm 1:14

14.That thy benefit might not be by constraint. This is drawn from the general rule, that no sacrifices are acceptable to God but those which are freely offered. Paul speaks of almsgiving in the same manner. (2Co 9:7.)Τό ἀγαθον is here put for “acts of kindness,” and willingness is contrasted with constraint, when there is no other opportunity of putting to the test a generous and cheerful act of the will; for that duty which is generously performed, and not through influence exercised by others, is alone entitled to full praise. It is also worthy of observation, that Paul, while he acknowledges that Onesimus was to blame in past time, affirms that he is changed; and lest Philemon should have any doubt that his slave returns to him with a new disposition and different conduct, Paul says that he has made full trial of his repentance by personal knowledge.

Calvin: Phm 1:15

15.For perhaps he was separated. If we are angry on account of offenses committed by men, our minds ought to be soothed, when we perceive that those things which were done through malice have been turned to a different end by the purpose of God. A joyful result may be regarded as a remedy for evils, which is held out to us by the hand of God for blotting out offenses. Thus Joseph — when he takes into consideration, that the wonderful providence of God brought it about, that, though he was sold as a slave, yet he was elevated to that high rank, from which he could provide food for his brethren and his father — forgets the treachery and cruelty of his brethren, and says, that he was sent before on their account. (Gen 45:5.)

Paul therefore reminds Philemon that he ought not to be so greatly offended at the flight of his slave, for it was the cause of a benefit not to be regretted. So long as Onesimus was at heart a runaway, Philemon, though he had him in his house, did not actually enjoy him as his property; for he was wicked and unfaithful, and could not be of real advantage. He says, therefore, that he was a wanderer for a little time, that, by changing his place, he might be converted and become a new man. And he prudently softens everything, by calling the flight a departure, and adding, that it was only for a time.

That thou mightest receive him for ever. Lastly, he contrasts the perpetuity of the advantage with the short duration of the loss.

Calvin: Phm 1:16

But above a servant, a beloved brother. He next brings forward another advantage of the flight, that Onesimus has not only been corrected by means of it, so as to become a useful slave, but that he has become the “brother” of his master.

Especially to me Lest the heart of Onesimus, wounded by the offense which was still fresh, should be reluctant to admit the brotherly appellation, Paul claims Onesimus first of all, as his own “brother.” Hence he infers that Philemon is much more closely related to him, because both of them had the same relationship in the Lord according to the Spirit, but, according to the flesh, Onesimus is a member of his family. Here we behold the uncommon modesty of Paul, who bestows on a worthless slave the title of a brother, and even calls him a dearly beloved brother to himself. And, indeed, it would be excessive pride, if we should be ashamed of acknowledging as our brother those whom God accounts to be his sons.

How much more to thee. By these words he does not mean that Philemon is higher in rank according to the Spirit; but the meaning is, “Seeing that he is especially a brother to me, he must be much more so to thee; for there is a twofold relationship between you.”

We must hold it to be an undoubted truth, that Paul does not rashly or lightly (as many people do) answer for a man of whom he knows little, or extol his faith before he has ascertained it by strong proofs, and therefore in the person of Onesimus there is exhibited a memorable example of repentance. We know how wicked the dispositions of slaves were, so that scarcely one in a hundred ever came to be of real use. As to Onesimus, we may conjecture from his flight, that he had been hardened in depravity by long habit and practice. It is therefore uncommon and wonderful virtue to lay aside the vices by which his nature was polluted, so that the Apostle can truly declare that he has now become another man.

From the same source proceeds a profitable doctrine, that the elect of God are sometimes brought to salvation by a method that could not have been believed, contrary to general expectation, by circuitous windings, and even by labyrinths. Onesimus lived in a religious and holy family, and, being banished from it by his own evil actions, he deliberately, as it were, withdraws far from God and from eternal life. Yet God, by hidden providence, wonderfully directs his pernicious flight, so that he meets with Paul.

Calvin: Phm 1:17

17.If, therefore, thou holdest me to be thy associate. Here he lowers himself still further, by giving up his right and his honor to a runaway, and putting him in his own room, as he will shortly afterwards offer himself to be his cautioner. He reckoned it to be of vast importance that Onesimus should have a mild and gentle master, that immoderate severity might not drive him to despair. That is the object which Paul toils so earnestly to accomplish. And his example warns us how affectionately we ought to aid a sinner who has given us proof of his repentance. And if it is our duty to intercede for others, in order to obtain forgiveness for those who repent, much more should we ourselves treat them with kindness and gentleness.

Calvin: Phm 1:18

18.If in any thing he hath done thee injury. Hence we may infer that Onesimus had likewise stolen something from his master, as was customary with fugitives; and yet he softens the criminality of the act, by adding, or if he oweth thee anything Not only was there a bond between them recognised by civil law, but the slave had become indebted to his master by the wrong which he had inflicted on him. So much the greater, therefore, was the kindness of Paul, who was even ready to give satisfaction for a crime.

Calvin: Phm 1:19

19.Not to tell thee that thou owest to me thyself. By this expression he intended to describe how confidently he believes that he will obtain it; as if he had said, “There is nothing that thou couldest refuse to give me, even though I should demand thyself.” To the same purpose is what follows about lodging and other matters, as we shall immediately see.

There remains one question. How does Paul — who, if he had not been aided by the churches, had not the means of living sparingly and frugally — promise to pay money? Amidst such poverty and want this does certainly appear to be a ridiculous promise; but it is easy to see that, by this form of expression, Paul beseeches Philemon not to ask anything back from his slave. Though he does not speak ironically, yet, by an indirect figure, he requests him to blot out and cancel this account. The meaning, therefore, is — “I wish that thou shouldest not contend with thy slave, unless thou choosest to have me for thy debtor in his stead.” For he immediately adds that Philemon is altogether his own; and he who claims the whole man as his property, need not give himself uneasiness about paying money.

Calvin: Phm 1:20

20.Yea, brother. This affirmation is used in order to increase the ardor of the exhortation; as if he had said — “Now shall it be clearly proved that there hath been no variance between thee and me, but that, on the contrary, thou art sincerely attached to me, and that all that thou hadst is at my disposal, if thou pardon offenses and receive into favor him who is so closely related to me.”

Refresh my bowels in the Lord He again repeats the same form of expressions which he had previously employed. Hence we infer that the faith of the gospel does not overturn civil government, or set aside the power and authority which masters have over slaves. For Philemon was not a man of the ordinary rank, but a fellow-laborer of Paul in cultivating Christ’s vineyard; and yet that power over a slave which was permitted by the law is not taken away, but he is only commanded to receive him kindly by granting forgiveness, and is even humbly besought by Paul to restore him to his former condition.

When Paul pleads so humbly in behalf of another, we are reminded how far distant they are from true repentance who obstinately excuse their vices, or who, without shame and without tokens of humility, acknowledge indeed that they have sinned, but in such a manner as if they had never sinned. When Onesimus saw so distinguished an apostle of Christ plead so eagerly in his behalf, he, must undoubtedly have been much more humbled, that he might bend the heart of his master to be merciful to him. To the same purpose is the excuse which he offers (Phl 1:21) for writing so boldly, because he knew that Philemon would do more than he had been requested.

Calvin: Phm 1:22

22.But at the same time prepare for me a lodging. This confidence must have powerfully excited and moved Philemon; and next, he holds out to him the hope of being gratified by his own arrival. Although we do not know whether or not Paul was afterwards released from prison, yet there is no absurdity in this statement, even though he was disappointed of the hope which he cherished about God’s temporal kindness. He had no confident hope of his release, further than if it pleased God. Accordingly, he always kept his mind in suspense, till the will of God was made known by the result.

That through your prayers I shall be given to you. Here it deserves notice, that he says that everything that believers obtain “through their prayers,” is “given” to them; for hence we infer that our prayers, though they are not unsuccessful, yet have no power through their own merit; for what is yielded to them is of free grace.

Calvin: Phm 1:24

24.Demas. This is the same person who afterwards forsook him, as he complains in the Second Epistle to Timothy (2Ti 4:10.) And if one of Paul’s assistants, having become weary and discouraged, was afterwards drawn aside by the vanity of the world, let no man reckon too confidently on the zeal of a single year; but, considering how large a portion of the journey still remains to be accomplished, let him pray to God for steadfastness.

END OF THE COMMENTARIES ON THE EPISTLE TO PHILEMON.

Defender: Phm 1:1

The letter to Philemon, like that to Ephesus and Colosse, was written during Paul's first Roman imprisonment. Timothy was with him, though not himself a prisoner (see Col 1:1). All three letters were probably carried by the same messenger, probably Tychicus (Col 4:7, Col 4:8), along with Onesimus (Col 4:9; Phm 1:10).

Defender: Phm 1:1

"Philemon" (meaning "friendly one") lived in Colosse, though his name is not mentioned in Paul's letter to the Colossians. He was evidently well-to-do, with Onesimus having been his slave, and with the ability to provide lodging for Paul (Phm 1:10, Phm 1:16, Phm 1:22)."

Defender: Phm 1:2

"Apphia" was a common woman's name. She probably was the wife of Philemon and mother of Archippus. "Archippus" was also a pastor; however, it is not certain whether he pastored in Laodicea or Colosse or both (Col 4:16, Col 4:17). It is possible that he simply pastored a congregation meeting in Philemon's home.

Defender: Phm 1:2

Philemon had a church meeting in his house in Colosse, and so did Nymphas (Col 4:15), probably at Laodicea. Perhaps there were others."

Defender: Phm 1:9

Paul could hardly have been older than in his early sixties by this time, but the vicissitudes of his travels and many persecutions may well have aged him prematurely. No doubt he would like to have retained Onesimus as a helper (Phm 1:13) but would not do it because of the greater need to maintain a strong testimony of being void of any real or imagined offense to others, especially Philemon (Act 24:16)."

Defender: Phm 1:10

Paul called Onesimus "my son" because he had led him to Christ, just as he had Timothy (2Ti 1:2), Titus (Tit 1:4), and even Philemon (Phm 1:19). Before that, Onesimus had been one of Philemon's servants (actually "bondservant" or "slave"), and had run away, apparently stealing from his master as he did (Phm 1:18). However, as a born-again Christian, Onesimus now wished to return to his master and make amends as Paul had encouraged him. Every new Christian, to the extent it is possible, should similarly seek to redress any wrongs of which he had been guilty before his conversion."

Defender: Phm 1:11

"Onesimus" actually means "profitable," so Paul is making an effective play on words here."

Defender: Phm 1:16

The Scriptures did not condemn slavery as such, but rather, taught a new relationship between masters and servants (Colossians 3:22-4:1; Eph 6:5-9), considering both as brothers and fellow servants of Christ. The institution of slavery, therefore, gradually became more of an employer-employee relationship with its compulsory aspects eventually being displaced altogether."

Defender: Phm 1:17

Paul placed himself on the same plane with both Philemon and Onesimus, that of "partners," a term implying full fellowship. Here, he requests Philemon also to accept Onesimus on that basis."

Defender: Phm 1:18

Paul, by his own signature, offers to repay anything Onesimus owed Philemon (Phm 1:19). This is a striking human application of the divine principles of imputation (Rom 4:4-8) and substitution (2Co 5:21). Onesimus was unable to pay his debt, just as we are unable to satisfy our own debt of sin against our Maker. Paul, however, was willing to pay the price because of his love for his young convert, just as the Lord Jesus Christ "loved me, and gave himself for me" (Gal 2:20)."

Defender: Phm 1:23

"Epaphras" was from Colosse (Col 4:12), but had been serving with Paul, possibly even in prison himself."

Defender: Phm 1:24

Mark had once left Paul (Act 13:13) but apparently was now back with him at Rome. "Aristarchus" was a Macedonian convert from Thessalonica (Act 27:2) who later worked with Paul.

Defender: Phm 1:24

Demas and Luke, especially the latter, were often with Paul in his earlier ministries. Demas, however, later defected and went back into the world (2Ti 4:10) while Luke, the beloved physician, stayed with Paul to the end (Col 4:14; 2Ti 4:11). Whether any of these men knew Philemon personally is not certain, but at least they wanted to join Paul in his greetings to him."

TSK: Phm 1:1

ad 64, am 4068

a prisoner : Phm 1:9; Eph 3:1, Eph 4:1, Eph 6:20; 2Ti 1:8

Timothy : 2Co 1:1; Col 1:1; 2Th 1:1

Philemon : Th e apostle in this epistle indulges in some fine paronomasais on the proper names. Thus Philemon , Φιλημον [Strong’ s G5371], affectionate, or beloved, is ""our dearly beloved;""Apphia ( Απφια [Strong’ s G682], from απφα ), the affectionate address of a brother or sister, according to Suidas), is ""the beloved sister,""as several manuscripts, Vulgate, and others correctly read; Archippus ( Αρχιππος [Strong’ s G751], the ruler of the horse, for the managing of which heros were anciently famous), is ""our fellow- soldier;""and Onesimus ( Ονησιμος [Strong’ s G3682], useful or profitable), once unprofitable, is now profitable., and fellow labourer, Phm 1:24; 1Co 3:9; Phi 2:25, Phi 4:3; Col 4:11; 1Th 3:2

TSK: Phm 1:2

Archippus : Col 4:17

our fellowsoldier : Phi 2:25; 2Ti 2:3, 2Ti 2:4

the church : Rom 16:5; 1Co 16:19; Col 4:15

TSK: Phm 1:3

Rom 1:7; 2Co 13:14; Eph 1:2

TSK: Phm 1:4

Rom 1:8; Eph 1:16; Phi 1:3; Col 1:3; 1Th 1:2; 2Th 1:3; 2Ti 1:3

TSK: Phm 1:5

Hearing : Gal 5:6; Eph 1:15; Col 1:4

toward the Lord : Phm 1:7; Psa 16:3; Act 9:39-41; Rom 12:13, Rom 15:25, Rom 15:26; 1Co 16:1; 1Jo 3:23, 1Jo 5:1, 1Jo 5:2

TSK: Phm 1:6

the communication : 2Co 9:12-14; Phi 1:9-11; Tit 3:14; Heb 6:10; Jam 2:14, Jam 2:17

the acknowledging : Mat 5:16; 1Co 14:25; Phi 4:8; 1Pe 1:5-8, 1Pe 2:12, 1Pe 3:1, 1Pe 3:16

in you : 2Pe 1:8

TSK: Phm 1:7

great joy : 1Th 1:3, 1Th 2:13, 1Th 2:19, 1Th 3:9; 2Jo 1:4; 3Jo 1:3-6

the bowels : Phm 1:20; 2Co 7:13; 2Ti 1:16

TSK: Phm 1:8

bold : 2Co 3:12, 2Co 10:1, 2Co 10:2, 2Co 11:21; 1Th 2:2, 1Th 2:6

enjoin : 2Co 10:8

TSK: Phm 1:9

love’ s sake : Rom 12:1; 2Co 5:20, 2Co 6:1; Eph 4:1; Heb 13:19; 1Pe 2:11

Paul : Psa 71:9, Psa 71:18; Pro 16:31; Isa 46:4

prisoner : Phm 1:1; Eph 3:1, Eph 4:1

TSK: Phm 1:10

my son : 2Sa 9:1-7, 2Sa 18:5, 2Sa 19:37, 2Sa 19:38; Mar 9:17; 1Ti 1:2; Tit 1:4

Onesimus : Col 4:9

whom : 1Co 4:15; Gal 4:19

TSK: Phm 1:11

unprofitable : Job 30:1, Job 30:2; Mat 25:30; Luk 17:10; Rom 3:12; 1Pe 2:10

profitable : Luk 15:24, Luk 15:32; 2Ti 4:11

TSK: Phm 1:12

thou : Mat 6:14, Mat 6:15, Mat 18:21-35; Mar 11:25; Eph 4:32

mine : Deu 13:6; 2Sa 16:11; Jer 31:20; Luk 15:20

TSK: Phm 1:13

in thy stead : 1Co 16:17; Phi 2:30

the bonds : Phm 1:1; Eph 3:1, Eph 4:1

TSK: Phm 1:14

without : Phm 1:8, Phm 1:9; 2Co 1:24; 1Pe 5:3

thy benefit : 1Ch 29:17; Psa 110:3; 1Co 9:7, 1Co 9:17; 2Co 8:12, 2Co 9:5, 2Co 9:7; 1Pe 5:2

TSK: Phm 1:15

Gen 45:5-8, Gen 50:20; Psa 76:10; Isa 20:6; Act 4:28

TSK: Phm 1:16

a brother : Mat 23:8; Act 9:17; Gal 4:28, Gal 4:29; 1Ti 6:2; Heb 3:1; 1Pe 1:22, 1Pe 1:23; 1Jo 5:1

both in : Eph 6:5-7; Col 3:22

TSK: Phm 1:17

thou count : Act 16:15; 2Co 8:23; Eph 3:6; Phi 1:7; 1Ti 6:2; Heb 3:1, Heb 3:14; Jam 2:5; 1Pe 5:1; 1Jo 1:3

receive : Phm 1:10,Phm 1:12; Mat 10:40, Mat 12:48-50, Mat 18:5, Mat 25:40

TSK: Phm 1:18

put that : Isa 53:4-7 *Heb:

TSK: Phm 1:19

I Paul : 1Co 16:21, 1Co 16:22; Gal 5:2, Gal 6:11

how thou : 1Co 4:15, 1Co 9:1, 1Co 9:2; 2Co 3:2; 1Ti 1:2; Tit 1:4; Jam 5:19, Jam 5:20

TSK: Phm 1:20

let me : 2Co 2:2, 2Co 7:4-7, 2Co 7:13; Phi 2:2, Phi 4:1; 1Th 2:19, 1Th 2:20, 1Th 3:7-9; Heb 13:17; 3Jo 1:4

refresh : Phm 1:7, Phm 1:12; Phi 1:8, Phi 2:1; 1Jo 3:17

TSK: Phm 1:21

2Co 2:3, 2Co 7:16, 2Co 8:22; Gal 5:10; 2Th 3:4

TSK: Phm 1:22

prepare : Act 28:23

for I trust : Rom 15:24; Phi 1:25, Phi 1:26, Phi 2:24; Heb 13:23; 2Jo 1:12; 3Jo 1:14

through : Rom 15:30-32; 2Co 1:11; Phi 1:19; Jam 5:16

TSK: Phm 1:23

Epaphras : Col 1:7, Col 4:12

my fellowprisoner : Rom 16:7; Col 4:10

TSK: Phm 1:24

Marcus : Act 12:12, Act 12:25, Act 13:13, Act 15:37-39; Col 4:10; 2Ti 4:11

Aristarchus : Act 19:29, Act 27:2

Demas : Col 4:14; 2Ti 4:10

Lucas : 2Ti 4:11

my fellowlabourers : Phm 1:1, Phm 1:2; 2Co 8:23; Phi 2:25, Phi 4:3; 3Jo 1:8

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Phm 1:1

Paul, a prisoner of Jesus Christ - A prisoner at Rome in the cause of Jesus Christ; Eph 3:1 note; 2Ti 1:8 note.

And Timothy our brother - Timothy, it seems, had come to him agreeably to his request; 2Ti 4:9. Paul not unfrequently joins his name with his own in his epistles; 2Co 1:1; Phi 1:1; Col 1:1; 1Th 1:1; 2Th 1:1. As Timothy was of that region of country, and as he had accompanied Paul in his travels, he was doubtless acquainted with Philemon.

Unto Philemon our dearly beloved, and fellow-labourer - See Introduction, Section 1. The word rendered "fellow-laborer" συνεργω sunergō , does not determine what office he held, if he held any, or in what respects he was a fellow-laborer with Paul. It means a co-worker, or helper, and doubtless here means that he was a helper or fellow-worker in the great cause to which Paul had devoted his life, but whether as a preacher, or deacon, or a private Christian, can not be ascertained. It is commonly, in the New Testament, applied to ministers of the gospel, though by no means exclusively, and in several instances it cannot be determined whether it denotes ministers of the gospel, or those who furthered the cause of religion, and cooperated with the apostle in some other way than preaching. See the following places, which are the only ones where it occurs in the New Testament; Rom 16:3, Rom 16:9,Rom 16:21; 1Co 3:9; 2Co 1:24; 2Co 8:23; Phi 2:25; Phi 4:3; Col 4:11; 1Th 3:2; Phm 1:24; 3Jo 1:8.

Barnes: Phm 1:2

And to our beloved Apphia - This was a female (Greek ἀγαπητῇ agapētē ), and was probably the wife of Philemon.

And Archippus our fellow-soldier - See the notes at Col 4:17. It has been supposed that he was a son of Philemon, and this would appear not to be improbable, as he was one of his family. On the term "fellow-soldier,"see the notes at Phi 2:25. It is applied here to one who was a minister of the gospel, and who is spoken of in con nection with Paul as enlisted under the banners of the Captain of salvation, and waging a warfare with the wickedness of the world; compare the notes at 2Ti 2:3-4. That Archippus was a minister of the gospel, is clear from Col 4:17.

And to the church in thy house - Either the church that commonly met in his house, or more probably that was composed of his own family; compare the notes at Rom 16:5.

Barnes: Phm 1:3

Grace to you, and peace ... - See if the notes at Rom 1:7.

Barnes: Phm 1:4

I thank my God - That is, for what I hear of you.

Making mention of thee always in my prayers - See a similar declaration respecting the church at Ephesus, Eph 1:16. It would appear from this that Paul, in his private devotions, was in the habit of mentioning churches and individuals by name. It would seem, also, that though he was a prisoner, yet he somehow found opportunity for secret devotion. And it would appear further, that, though encompassed with many cares and sorrows, and about to be put on trial for his life, he did not forget to remember a Christian brother though far distant from him, and to bear him on his heart before the throne of grace. To remember with affectionate concern these churches and individuals, as he did, Paul must have been a man of much prayer.

Barnes: Phm 1:5

Hearing of thy love and faith - Either by Onesimus, who, after his conversion, would be disposed to state all that he knew that was favorable of Philemon, or hearing it by some other persons who had come from Colosse to Rome. The faith which is mentioned here refers to the Lord Jesus; the love, to the saints. The order in the Greek is indeed the same as in our version, but it is not unusual by synthesis, or uniting two or more things together, to arrange words in that manner. Thus Mat 12:22, "The blind and dumb both spake and saw;"that is, the blind saw, and the dumb spake. The meaning is, that he had strong faith in the Lord Jesus, and ardent love toward all who were Christians. See a similar declaration in Col 1:4.

Barnes: Phm 1:6

That the communication of thy faith - That is, this was a subject of prayer on the part of the apostle, that the "communication of his faith"might receive from all the proper acknowledgment of the good which he did in the Christian cause. The phrase translated "communication of thy faith,"means the making of thy faith common to others; that is, enabling others to partake of the fruits of it, to wit, by good deeds. On the meaning of the word here rendered "communication"( κοινωνία koinōnia ), see the notes at Eph 3:9; compare Phi 2:1; Phi 3:10. Calvin has well expressed the sense of this passage. "It is to be observed that the apostle here does not proceed in the commendation of Philemon, but rather expresses what he desires for him from the Lord. These words are connected with those in which he says that he remembered him in his prayers. What, therefore, did he desire for Philemon? That his faith, expressing itself by good fruits, might be shown to be true and not vain. For he calls that the communication of his faith when it does not remain inoperative within, but bears itself forth to benefit men by its proper effects. For although faith has its proper seat in the heart, yet it communicates itself to men by good works."The meaning is, that he desired that Philemon would so make common the proper fruits of faith by his good deeds toward others, that all might acknowledge it to be genuine and efficacious.

May become effectual - Greek, "May be energetic"( ἐνεργὴς energēs ); may become operative, active, effective.

By the acknowledging - That is, so as to secure from others the proper recognition of the existence of faith in your heart. In other words, so that others may see that you are truly pious, and understand to what extent you have faith.

Of every good thing which is in you - Of every good principle, and of every benevolent trait, which is in your character. That is, the proper outward expression of his faith in Christ, by doing good to others, would be a development of the benevolence which existed in his heart.

In Christ Jesus - Or "toward ( εἰς eis ) Christ Jesus."The goodness in his heart had respect to the Lord Jesus as its proper object, but would be made manifest by his kindness to men. The truth which is taught in this passage, therefore, is, that when faith exists in the heart, it is very desirable that it should impart its proper fruits toward others in such a way that all may see that it is operative, and may recognize its power; or in other words, it is desirable that when true religion exists it should be fairly developed, that its possessor may be acknowledged to be under its influence. We should wish that he may have all the credit and honor which the goodness of his heart is entitled to. Paul supposed that a case had now occurred in which an opportunity was furnished to Philemon to show the world how much he was governed by the faith of the gospel.

Barnes: Phm 1:7

For we have great joy and consolation in thy love - In thy love toward Christians. The word here rendered "joy"( χάριν charin ), properly means grace. A large number of manuscripts, however, instead of this word, have χαρὰν charan , Charan, joy. See Wetstein. This reading has been adopted by Griesbach, Tittman, and Hahn.

Because the bowels of the saints are refreshed by thee, brother - For your kindness to them. The word "bowels"here probably means minds, hearts, for it is used in the Scriptures to denote the affections. The sense is, that the kindness which he had shown to Christians had done much to make them happy. On the word refreshed, see 2Co 7:13; 2Ti 1:16.

Barnes: Phm 1:8

Wherefore, though I might be much bold in Christ - Though I might have much boldness as an apostle of Christ. He means that he was invested with authority by the Lord Jesus, and would have a right, as an apostle, to enjoin what ought to be done in the case which he is about to lay before him; compare 1Th 2:6-7.

To enjoin thee that which is convenient - To command what is proper to be done. The word "convenient"here ( τὸ ἀνῆκω to anēkō ), means that which would be fit or proper in the case; compare the notes at Eph 5:4. The apostle implies here that what he was about to ask, was proper to be done in the circumstances, but he does not put it on that ground, but rather asks it as a personal layout. It is usually not best to command a thing to be done if we can as well secure it by asking it as a favor; compare Dan 1:8, Dan 1:11-12.

Barnes: Phm 1:9

Yet for love’ s sake - For the love which you bear me, and for the common cause.

I rather beseech thee - Rather than command thee.

Being such an one as Paul the aged - πρεσβυτης presbutēs - an old man. We have no means of ascertaining the exact age of Paul at this time, and I do not recollect that he ever alludes to his age, though he often does to his infirmities, in any place except here. Doddridge supposes that at the time when Stephen was stoned, when he is called "a young man"( νεανίας neanias , Act 7:58), he was 24 years of age, in which case he would now have been about 53. Chrysostom supposes that he may have been 35 years old at the time of his conversion, which would have made him about 63 at this time. The difficulty of determining with any degree of accuracy the age of the apostle at this time, arises from the indefinite nature of the word used by Luke, Act 7:58, and rendered "a young man."That word, like the corresponding word νεανίσκος neaniskos , was applied to men in the vigor of manhood up to the age of 40 years.

Robinson, Lex. Phavorinus says a man is called νεανίσκος neaniskos , a young man, until he is 28; and πρεσβύτης presbutēs , presbutēs , from 49 until he is 56. Varro says that a man is young ("juvenis "), until he is 45, and aged at 60. Whitby. These periods of time, however, are very indefinite, but it will accord well with the usual meaning of the words to suppose that Paul was in the neighborhood of 30 when he was converted, and that he was now not far from 60. We are to remember also, that the constitution of Paul may have been much broken by his labors, his perils, and his trials. Not advanced probably to the usual limit of human life, he may have had all the characteristics of a very aged man; compare the note of Benson. The argument here is, that we feel that it is proper, as far as we can, to grant the request of an old man. Paul thus felt that it was reasonable to suppose that Philemon would not refuse to gratify the wishes of an aged servant of Christ, who had spent the vigor of his life in the service of their common Master. It should be a very strong case when we refuse to gratify the wishes of an aged Christian in anything, especially if he has rendered important services to the church and the world.

And now also a prisoner of Jesus Christ - In the cause of Jesus Christ; or a prisoner for endeavoring to make him known to the world; compare the Eph 3:1; Eph 4:1; Eph 6:20 notes; Col 4:10 note. The argument here is, that it might be presumed that Philemon would not refuse the request of one who was suffering in prison on account of their common religion. For such a prisoner we should be ready to do all that we can to mitigate the sorrows of his confinement, and to make his condition comfortable.

Barnes: Phm 1:10

I beseech thee for my son Onesimus - That is, my son in the gospel; one to whom I sustain the relation of a spiritual father; compare the notes at 1Ti 1:2. The address and tact of Paul here are worthy of particular observation. Any other mode of bringing the case before the mind of Philemon might have repelled him. If he had simply said, "I beseech thee for Onesimus;"or, "I beseech thee for thy servant Onesimus,"he would at once have reverted to his former conduct, and remembered all his ingratitude and disobedience. But the phrase "my son,"makes the way easy for the mention of his name, for he had already found the way to his heart before his eye lighted on his name, by the mention of the relation which he sustained to himself. Who could refuse to such a man as Paul - a laborious servant of Christ - an aged man, exhausted with his many sufferings and toils - and a prisoner - a request which he made for one whom he regarded as his son? It may be added, that the delicate address of the apostle in introducing the subject, is better seen in the original than in our translation. In the original, the name Onesimus is reserved to come in last in the sentence. The order of the Greek is this: "I entreat thee concerning a son of mine, whom I have begotten in my bonds - Onesimus."Here the name is not suggested, until he had mentioned that he sustained to him the relation of a son, and also until he had added that his conversion was the fruit of his labors while he was a prisoner. Then, when the name of Onesimus is mentioned, it would occur to Philemon not primarily as the name of an ungrateful and disobedient servant, but as the interesting case of one converted by the labors of his own friend in prison. Was there ever more delicacy evinced in preparing the way for disarming one of prejudice, and carrying an appeal to his heart?

Whom I have begotten in my bonds - Who has been converted by my efforts while I have been a prisoner. On the phrase "whom I have begotten,"see 1Co 4:15. Nothing is said of the way in which he had become acquainted with Onesimus, or why he had put himself under the teaching of Paul; see the introduction, Section 2. See \caps1 (3) b\caps0 elow.

Barnes: Phm 1:11

Which in time past was to thee unprofitable - Either because he was indolent; because he had wronged him (compare the notes at Phm 1:18), or because he had run away from him. It is possible that there may be an allusion here to the meaning of the name "Onesimus,"which denotes "profitable"(from ὀνίνημι oninēmi , future ὀνήσω onēsō , to be useful, to be profitable, to help), and that Paul means to say that he had hitherto not well answered to the meaning of his own name, but that now he would be found to do so.

But now profitable to thee - The Greek here is εὔχρηστον euchrēston , but the meaning is about the same as that of the word Onesimus. It denotes very useful. In 2Ti 2:21, it is rendered "meet for use;"in 2Ti 4:11, and here, profitable. It does not elsewhere occur in the New Testament.

And to me - Paul had doubtless found him useful to him as Christian brother in his bonds, and it is easy to conceive that, in his circumstances, he would greatly desire to retain him with him.

Barnes: Phm 1:12

Whom I have sent again - That is, to Philemon. This was, doubtless, at his own request, for:

\caps1 (1) t\caps0 here is not the slightest evidence that he compelled him, or even urged him to go. The language is just such as would have been used on the supposition either that he requested him to go and bear a letter to Colosse, or that Onesimus desired to go, and that Paul sent him agreeably to his request; compare Phi 2:25. "Yet I suppose it necessary to send to you Epaphroditus my brother, and companion in labor,"etc.; Col 4:7-8. "All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellow-servant in the Lord: whom I have sent unto you for the same purpose, that he might know your estate,"etc. But Epaphroditus and Tychicus were not sent against their own will - nor is there any more reason to think that Onesimus was; see the introduction, Section 2. See \caps1 (4) b\caps0 elow.

(2) Paul had no power to send Onesimus back to his master unless he chose to go. He had no civil authority; he had no guard to accompany him; he could entrust him to no sheriff to convey him from place to place, and he had no means of controlling him, if he chose to go to any other place than Colosse. He could indeed have sent him away from himself; he could have told him to go to Colossae, but his power ended there. Onesimus then could have gone where he pleased. But there is no evidence that Paul even told him to go to Colossae against his own inclination, or that he would have sent him away at all unless he had himself requested it.

\caps1 (3) t\caps0 here may have been many reasons why Onesimus desired to return to Colosse, and no one can prove that he did not express that desire to Paul, and that his "sending"him was not in consequence of such a request. He may have had friends and relatives there; or, being now converted, be may have been sensible that he had wronged his former master, and that he ought to return and repair the wrong; or he may have been poor, and a stranger in Rome, and may have been greatly disappointed in what he had expected to find there when he left Philemon, and may have desired to return to the comparative comforts of his former condition.

\caps1 (4) i\caps0 t may be added, therefore,

(a) that this passage should not be adduced to prove that we ought to send back runaway slaves to their former masters against their own consent; or to justify the laws which require magistrates to do it; or to show that they who have escaped should be arrested and forcibly detained; or to justify any sort of influence over a runaway slave to induce him to return to his former master. There is not the least evidence that any of these things occurred in the case before us, and if this instance is ever appealed to, it should be to justify what Paul did - and nothing else.

(b) The passage shows that it is right to aid a servant of any kind to return to his master, if he desires it. It is right to give him a "letter,"and to plead earnestly for his favorable reception if he has in any way wronged his master - for Paul did this. On the same principle it would be right to give him pecuniary assistance to enable him to return - for there may be cases where one who has fled from servitude might wish to return. There may be instances where one has had a kind master, with whom he would feel that on the whole he could be more happy than in his present circumstances. Such cases, however, are exceedingly rare. Or there may be instances where one may have relatives that are in the neighborhood or in the family of his former master, and the desire to be with them may be so strong that on the whole he would choose to be a servant as he was before, rather than to remain as he is now. In all such cases it is right to render aid - for the example of the apostle Paul goes to sustain this. But it goes no further. So far as appears, he neither advised Onesimus to return, nor did he compel him; nor did he say one word to influence him to do it; - nor did he mean or expect that he would be a slave when he should have been received again by his master; see the notes at Phm 1:16.

Thou, therefore, receive him, that is, mine own bowels - There is great delicacy also in this expression. If he had merely said "receive him,"Philemon might have thought only of him as he formerly was. Paul, therefore, adds, "that is, mine own bowels"- "one whom I so tenderly love that he seems to carry my heart with him wherever he goes."- Doddridge.

Barnes: Phm 1:13

Whom I would have retained with me, that in thy stead - "That he might render me the service which I know you would if you were here."The Greek is: "for thee" ὑπὲρ σοῦ huper sou ; that is, what he should do for Paul might be regarded as done by Philemon himself.

He might have ministered unto me - He might have rendered me assistance ( διακονῇ diakonē ); to wit, in such a way as one who was in bonds would need.

Barnes: Phm 1:14

But without thy mind would I do nothing - Nothing in the matter referred to. He would not retain Onesimus in his service, much as he needed his assistance, without the cordial consent of Philemon. He would not give him occasion for hard feeling or complaint, as if Paul had induced him to leave his master, or as if he persuaded him to remain with him when he wished to return - or as if he kept him away from him when he owed him or had wronged him. All that is said here is entirely consistent with the supposition that Onesimus was disposed to return to his master, and with the supposition that Paul did not compel or urge him to do it. For it is probable that if Onesimus had proposed to return, it would have been easy for Paul to have retained him with him. He might have represented his own want of a friend. He might have appealed to his gratitude on account of his efforts for his conversion.

He might have shown him that he was under no moral obligation to go back. He might have refused to give him this letter, and might have so represented to him the dangers of the way, and the probability of a harsh reception, as effectually to have dissuaded him from such a purpose. But, in that case, it is clear that this might have caused hard feeling in the bosom of Philemon, and rather than do that he preferred to let him return to his master, and to plead for him that he might have a kind reception. It is, therefore, by no means necessary to suppose that Paul felt that Onesimus was under obligation to return, or that he was disposed to compel him, or that Onesimus was not inclined to return voluntarily; but all the cirumstances of the case are met by the supposition that, if Paul retained him, Philemon might conceive that he had injured him. Suppose, as seems to have been the case, that Onesimus "owed"Philemon Phm 1:18, and then suppose that Paul had chosen to retain him with himself, and had dissuaded him from returning to him, would not Philemon have had reason to complain of it?

There was, therefore, on every account, great propriety in his saying that he did not wish to use any influence over him to retain him with him when he purposed to return to Colosse, and that he felt that it would be wrong for him to keep him, much as he needed him, without the consent of Philemon. Nor is it necessary, by what is said here, to suppose that Onesimus was a slave, and that Paul believed that Philemon had a right to him and to his services as such. All that he says here would be met by the supposition that he was a hired servant, and would be in fact equally proper even on the supposition that he was an apprentice. In either case, he would feel that he gave just ground of complaint on the part of Philemon if, when Onesimus desired to return, he used any influence to dissuade him from it, and to retain him with himself. It would have been a violation of the rule requiring us to do to others as we would wish them to do unto us, and Paul therefore felt unwilling, much as he needed the services of Onesimus, to make use of any influence to retain him with him without the consent of his master.

That thy benefit - The favor which I might receive from thee by having the services of Onesimus. If Onesimus should remain with him and assist him, he would feel that the benefit which would be conferred by his services would be in fact bestowed by Philemon, for he had a right to the service of Onesimus, and, while Paul enjoyed it, he would be deprived of it. The word rendered "benefit"here - ἀγαθόν agathon - means good, and the sense is, "the good which you would do me;"to wit, by the service of Onesimus.

Should not be as it were of necessity - As it would be it Paul should detain Onesimus with him without affording Philemon an opportunity of expressing his assent. Paul would even then have felt that he was in fact receiving a "good"at the expense of Philemon, but it would not be a voluntary favor on his part.

But willingly - As it would be if he had given his consent that Onesimus should remain with him.

Barnes: Phm 1:15

For perhaps he therefore departed for a season - Perhaps on this account, or for this reason - διὰ τοῦτο dia touto - he left you for a little time. Greek, "for an hour"- πρὸς ὥραν pros hōran . The meaning is, that it was possible that this was permitted in the Providence of God in order that Onesimus might be brought under the influence of the gospel, and be far more serviceable to Philemon as a Christian, than he could have been in his former relation to him. What appeared to Philemon, therefore, to be a calamity, and what seemed to him to be wrong on the part of Onesimus, might have been permitted to occur in order that he might receive a higher benefit. Such things are not uncommon in human affairs.

That thou shouldest receive him for ever - That is, in the higher relation of a Christian friend and brother; that he might be united to thee in eternal affection; that he might not only be with thee in a far more endearing relation during the present life than he was before, but in the bonds of love in a world that shall never end.

Barnes: Phm 1:16

Not now as a servant - The adverb rendered "not now"( οὐκέτι ouketi ), means "no more, no further, no longer."It implies that he had been before in this condition, but was not to be now; compare Mat 19:6, "They are no more twain."They were once so, but they are not to be regarded as such now; Mat 22:46, "Neither durst any man, from that day forth ask him any more questions."They once did it, but now they did not dare to do it; Luk 15:19, "And am no more worthy to be called thy son,"though I once was; Joh 6:66, "And walked no more with him,"though they once did; see also Joh 11:54; Joh 14:19; Joh 17:11; Act 8:39; Gal 4:7; Eph 2:19. This passage then proves that he had been before a servant - δοῦλος doulos - a slave. But still, it is not certain what kind of a servant he was. The word does not necessarily mean slave, nor can it be proved from this passage, or from any other part of the Epistle, that he was at any time a slave; see the Eph 6:5 note, and 1Ti 6:1 note. The word denotes servant of any kind, and it should never be assumed that those to whom it was applied were slaves. It is true that slavery existed in the heathen nations when the gospel was first preached, and it is doubtless true that many slaves were converted (compare the notes at 1Co 7:21), but the mere use of the word does not necessarily prove that he to whom it is applied was a slave. If Onesimus was a slave, there is reason to think that he was of a most respectable character (compare the notes at Col 4:9), and indeed all that is implied in the use of the term here, and all that is said of him, would be met by the supposition that he was a voluntary servant, and that he had been in fact intrusted with important business by Philemon. It would seem from Phm 1:18 ("or oweth thee ought"), that he was in a condition which made it possible for him to hold property, or at least to be intrusted.

But above a servant, a brother beloved - A Christian brother; compare the notes at 1Ti 6:2. He was especially dear to Paul himself as a Christian, and he trusted that he would be so to Philemon.

Specially to me - That is, I feel a special or particular interest in him, and affection for him. This he felt not only on account of the traits of character which he had evinced since his conversion, but because he had been converted under his instrumentality when he was a prisoner. A convert made in such circumstances would be particularly dear to one.

But how much more unto thee - Why, it may be asked, would he then be particularly dear to Philemon? I answer, because:

(1)\caps1     o\caps0 f the former relation which he sustained to him - a member of his own family, and bound to him by strong ties;

(2)\caps1     b\caps0 ecause he would receive him as a penitent, and would have joy in his returning from the error of his ways;

(3)\caps1     b\caps0 ecause he might expect him to remain long with him and be of advantage to him as a Christian brother; and,

(4)\caps1     b\caps0 ecause he had voluntarily returned, and thus shown that he felt a strong attachment to his former master.

In the flesh - This phrase is properly used in reference to any relation which may exist pertaining to the present world, as contradistinguished from that which is formed primarily by religion, and which would be expressed by the subjoined phrase, "in the Lord."It might, in itself, refer to any natural relation of blood, or to any formed in business, or to any constituted by mere friendship, or to family alliance, or to any relation having its origin in voluntary or involuntary servitude. It is not necessary to suppose, in order to meet the full force of the expression, either that Onesimus had been a slave, or that he would continue to be regarded as such. Whatever relation of the kind, referred to above, may have existed between him and Philemon, would be appropriately denoted by this phrase. The new and more interesting relation which they were now to sustain to each other, which was formed by religion, is expressed by the phrase "in the Lord."In both these, Paul hoped that Onesimus would manifest the appropriate spirit of a Christian, and be worthy of his entire confidence.

In the Lord - As a Christian. He will be greatly endeared to your heart as a consistent and worthy follower of the Lord Jesus. - On this important verse then, in relation to the use which is so often made of this Epistle by the advocates of slavery, to show that Paul sanctioned it, and that it is a duty to send back those who have escaped from their masters that they may again be held in bondage, we may remark that:

\caps1 (1) t\caps0 here is no certain evidence that Onesimus was ever a slave at all. All the proof that he was, is to be found in the word δοῦλος doulos - doulos - in this verse. But, as we have seen, the mere use of this word by no means proves that. All that is necessarily implied by it is that he was in some way the servant of Philemon - whether hired or bought cannot be shown.

\caps1 (2) a\caps0 t all events, even supposing that he had been a slave, Paul did not mean that he should return as such, or to be regarded as such. He meant, whatever may have been his former relation, and whatever subsequent relation he may have sustained, that he should be regarded as a beloved Christian brother; that the leading conception in regard to him should be that he was a fellow-heir of salvation, a member of the same redeemed church, a candidate for the same heaven.

(3) Paul did not send him back in order that he might be a slave, or with a view that the shackles of servitude should be riveted on him. There is not the slightest evidence that he forced him to return, or that he advised him to do it, or even that he expressed a wish that he would; and when he did send him, it was not as a slave, but as a beloved brother in the Lord. It cannot be shown that the motive for sending him back was in the slightest degree that he should be a slave. No such thing is intimated, nor is any such thing necessary to be supposed in order to a fair interpretation of the passage.

\caps1 (4) i\caps0 t is clear that, even if Onesimus had been a slave before, it would have been contrary to the wishes of Paul that Philemon should now hold him as such. Paul wished him to regard him "not as a servant,"but as a "beloved brother."If Philemon complied with his wishes, Onesimus was never afterward regarded or treated as a slave. If he did so regard or treat him, it was contrary to the expressed intention of the apostle, and it is certain that he could never have shown this letter in justification of it. It cannot fail to strike any one that if Philemon followed the spirit of this Epistle, he would not consider Onesimus to be a slave, but if he sustained the relation of a servant at all, it would be as a voluntary member of his household, where, in all respects, he would be regarded and treated, not as a "chattel,"or a "thing,"but as a Christian brother.

\caps1 (5) t\caps0 his passage, therefore, may be regarded as full proof that it is not right to send a slave back, against his will, to his former master, to be a slave. It is right to help one if he wishes to go back; to give him a letter to his master, as Paul did to Onesimus; to furnish him money to help him on his journey if he desires to return; and to commend him as a Christian brother, if he is such; but beyond that, the example of the apostle Paul does not go. It is perfectly clear that he would not have sent him back to be regarded and treated as a slave, but being able to commend him as a Christian, he was willing to do it, and he expected that he would be treated, not as a slave, but as a Christian. The case before us does not go at all to prove that Paul would have ever sent him back to be a chattel or a thing. If, with his own consent, and by his own wish, we can send a slave back to his master, to be treated as a Christian and as a man, the example of Paul may show that it would be right to do it, but it does not go beyond that.

\caps1 (6) i\caps0 n confirmation of this, and as a guide in duty now, it may be observed, that Paul had been educated as a Hebrew; that he was thoroughly imbued with the doctrines of the Old Testament, and that one of the elementary principles of that system of religion was, that a runaway slave was in no circumstances to be returned by force to his former master. "Thou shalt not deliver unto his master the servant that is escaped from his master unto thee;"Deu 23:15. It cannot be supposed that, trained as he was in the principles of the Hebrew religion - of which this was a positive and unrepealed law, and imbued with the benevolent spirit of the gospel - a system so hostile to oppression, the apostle Paul would have constrained a slave who had escaped from bondage to return to servitude against his will.

\caps1 (7) i\caps0 t may be added, that if the principles here acted on by Paul were carried out, slavery would speedily cease in the world. Very soon would it come to an end if masters were to regard those whom they hold, "not as slaves,"but as beloved Christian brothers; not as chattels and things, but as the redeemed children of God. Thus regarding them, they would no longer feel that they might chain them, and task them, and sell them as property. They would feel that as Christians and as men, they were on a level with themselves, and that they who were made in the image of God, and who had been redeemed with the blood of his Son, "ought to be free."

Barnes: Phm 1:17

If there count me therefore a partner - The word rendered "partner"( κοινωνὸς koinōnos , means "a partaker, a companion."The idea in the word is that of having something in common ( κοινὸς koinos ) with any one - as common principles; common attachments; a common interest in an enterprise; common hopes. It may be applied to those who hold the same principles of religion, and who have the same hope of heaven, the same views of things, etc. Here the meaning is, that if Philemon regarded Paul as sharing with him in the principles and hopes of religion, or as a brother in the gospel so that he would receive him, he ought to receive Onesimus in the same way. He was actuated by the same principles, and had the same hopes, and had a claim to be received as a Christian brother. His receiving Onesimus would be interpreted by Paul as proof that he regarded him as a partaker of the hopes of the gospel, and as a companion and friend. For a plea in behalf of another, strongly resembling this, see Horace, Epis. Lib. 1, Eph. 9.

Barnes: Phm 1:18

If he hath wronged thee - Either by escaping from you, or by failing to perform what he had agreed to, or by unfaithfulness when he was with you as a servant, or by taking your property when he went away. Any of these methods would meet all that is said here, and it is impossible to determine in which of them he had done Philemon wrong. It may be observed, however, that the apostle evinces much delicacy in this matter. He does not say that he had wronged him, but he makes a supposition that he might have done it. Doubtless, Philemon would suppose that he had done it, even if he had done no more than to escape from him, and, whatever Paul’ s views of that might be, he says that even if it were so, he would wish him to set that over to his account. He took the blame on himself, and asked Philemon not to remember it against Onesimus.

Or oweth thee ought - It appears from this, that Onesimus, whatever may have been his former condition, was capable of holding property, and of contracting debts. It is possible that he might have borrowed money of Philemon, or he may have been regarded as a tenant, and may not have paid the rent of his farm, or the apostle may mean that he had owed him service which he had not performed. Conjecture is useless as to the way in which the debt had been contracted.

Put that on mine account - Reckon, or impute that to me - εμοὶ ἐλλόγα emoi elloga . This word occurs nowhere else in the New Testament, except in Rom 5:13, where it is rendered imputed. See the notes at that passage. It means to "reckon;"to put to one’ s account, to wit, what properly belongs to him, or what he assumes. It never implies that that is to be charged on one which does not properly belong to him, either as his own act, or as that which he has assumed. In this case, it would have been manifestly unjust for Philemon to charge the wrong which Onesimus had done, or what he owed him, to the apostle Paul without his consent; and it cannot be inferred from what Paul says here that it would have been right to do so. The steps in the case were these:

(1) Onesimus, not Paul, had done the wrong.

(2) Paul was not guilty of it, or blameworthy for it, and never in any way, or by any process, could be made to be, or conceived to be. It would be true forever that Onesimus and not he had done the wrong.

(3) Paul assumed the debt and the wrong to himself. He was willing, by putting himself in the place of Onesimus, to bear the consequences, and to have Onesimus treated as if he had not done it. When he had voluntarily assumed it, it was right to treat him as if he had done so; that is, to hold him responsible. A man may assume a debt if he pleases, and then he may be held answerable for it.

\caps1 (4) i\caps0 f he had not assumed this himself, it never could have been right for Philemon to charge it on him. No possible supposition could make it right. No agency which he had in the conversion of Onesimus; no friendship which he had for him; no favor which he had shown him, could make it right. The consent, the concurrence on the part of Paul was absolutely necessary in order that he should be in any way responsible for what Onesimus had done.

\caps1 (5) t\caps0 he same principle prevails in imputation everywhere.

\tx720 \tx1080 (a)    What we have done is chargeable upon us.

(b)    If we have not done a thing, or have not assumed it by a voluntary act, it is not right to charge it upon us.

©    God reckons things as they are.

The Saviour voluntarily assumed the place of man, and God reckoned, or considered it so. He did not hold him guilty or blameworthy in the case; but as he had voluntarily taken the place of the sinner, he was treated as if he had been a sinner. God, in like manner, does not charge on man crimes of which he is not guilty. He does not hold him to be blameworthy, or ill-deserving for the sin of Adam, or any other sin but his own. He reckons things as they are. Adam sinned, and he alone was held to be blameworthy or ill-deserving for the act. By a divine constitution (compare the notes at Rom 5:12, following), he had appointed that if he sinned, the consequences or results should pass over and terminate on his posterity - as the consequences of the sin of the drunkard pass over and terminate on his sons, and God reckons this to be so - and treats the race accordingly. He never reckons those to be guilty who are not guilty; or those to be ill-deserving who are not ill-deserving; nor does he punish one for what another has done. When Paul, therefore, voluntarily assumed a debt or an obligation, what he did should not be urged as an argument to prove that it would be right for God to charge on all the posterity of Adam the sin of their first father, or to hold them guilty for an offence committed ages before they had an existence. The case should be adduced to demonstrate one point only - that when a man assumes a debt, or voluntarily takes a wrong done upon himself, it is right to hold him responsible for it.

(See the subject of imputation discussed in the supplementary notes, Rom 5:12, Rom 5:19; 2Co 5:19, 2Co 5:21 notes; Gal 3:13 note.)

Barnes: Phm 1:19

I Paul have written it with mine own hand - It has been inferred from this, that Paul wrote this entire Epistle with his own hand, though this was contrary to his usual practice; compare the Rom 16:22 note; 1Co 16:21 note; Gal 6:11 note. He undoubtedly meant to refer to this as a mark of special favor toward Philemon, and as furnishing security that he would certainly be bound for what he had promised.

I will repay it - I will be security for it. It is not probable that Paul supposed that Philemon would rigidly exact it from him, but if he did, he would feel himself bound to pay it.

Albeit I do not say to thee how thou owest unto me even thine own self besides - Paul had doubtless been the means of the conversion of Philemon, and whatever hope he cherished of eternal life, was to be traced to his instrumentality. Paul says that this was equivalent to his owing himself to him. His very life - his eternal welfare - was to be traced to his labors. What he asked now of him was a small matter compared with this, and he seems to have supposed - what was probably true - that for this consideration, Philemon would not think of exacting of him what he had voluntarily obligated himself to obey.

Barnes: Phm 1:20

Yea, brother, let me have joy of thee in the Lord - "By showing me this favor in receiving my friend and brother as I request."The phrase "in the Lord,"here seems to mean that, if this request was granted, he would recognize the hand of the Lord in it, and would receive it as a favor from him.

Refresh my bowels in the Lord - The "bowels,"in the Scriptures, are uniformly spoken of as the seat of the affections - meaning commonly the upper viscera, embracing the heart and the lungs; compare the notes at Isa 16:11. The reason is, that in any deep emotion this part of our frame is peculiarly affected, or we feel it there. Compare Robinson’ s Lex . on the word σπλάγχνον splangchnon See this illustrated at length in Sir Charles Bell’ s"Anatomy of Expression,"p. 85, following Ed. London, 1844. The idea here is, that Paul had such a tender affection for Onesimus as to give him great concern and uneasiness. The word rendered "refresh"- ἀνάπαυσόν anapauson - means "to give rest to, to give repose, to free from sorrow or care;"and the sense is, that by receiving Onesimus, Philemon would cause the deep and anxious feelings of Paul to cease, and he would be calm and happy; compare the notes at Phm 1:7.

Barnes: Phm 1:21

Having confidence in thy obedience - That you would comply with all my expressed desires.

I wrote unto thee - "I have written to you;"to wit, in this Epistle.

Knowing that thou wilt also do more than I say - In all the respects which he had mentioned - in receiving Onesimus, and in his kind treatment of him. He had asked a great favor of him, but he knew that he would go even beyond what he had asked.

Barnes: Phm 1:22

But withal - Or, at the same time - Ἅμα Hama . While you are granting this favor, do me also another by preparing a lodging for me.

Prepare me also a lodging - Philemon had been accustomed to show kindness to the saints Phm 1:5, and not improbably Paul had before shared his hospitality. The word rendered "lodging"( ξενία xenia ), means, properly, guest-right, hospitality, entertainment; and then, a place for a guest; compare Act 28:23.

For I trust - Paul had some hope of being released - an event which probably occurred; see the notes at Phi 1:25; Phi 2:23-24; compare the introduction to 2 Timothy.

Through your prayers - Notes, 2Co 1:11. He expected release in answer to the petitions of those who loved him, and the cause in which he was engaged; compare the notes at Act 12:5.

I shall be given unto you - I shall be permitted to return to you, as a favor - χαρισθήσομαι charisthēsomai . Paul had no doubt thus Philemon would so regard it, and he had no apprehension that his abiding with him would be considered as a burden.

Barnes: Phm 1:23

There salute thee Epaphras - The same persons who are here mentioned as greeting Philemon, are mentioned in the close of the Epistle to the Colossians - furnishing a high degree of evidence that Philemon resided at Colosse. Epaphras was a member of the church there; the notes at Col 4:12.

My fellow-prisoner in Christ Jesus - In the cause of Christ; Notes, Phm 1:1. The circumstance of his being a prisoner is not mentioned in the parallel place in the Epistle to the Colossians, but nothing is more probable.

Barnes: Phm 1:24

Marcus, Aristarchus, Demas, and Lucas - see the notes at the Epistle to the Colossians, Col 4:10, Col 4:14.

Poole: Phm 1:2

Apphia was the Roman name of a woman; the naming of her before Archippus, a minister, makes it probable she was Philemon’ s wife. It appears this

Archippus was a minister, from Col 4:17 . He calleth him his fellow soldier, because he was engaged in some of those many dangers Paul encountered, but we are not told in Scripture which.

And to the church in thy house all those Christians that live in thy family: we have the like expression, Rom 16:5 1Co 16:19 Col 4:15 . The apostle doth not always by the term church signify a body under ecclesiastical discipline, but sometimes calleth a company of Christians ordinarily conversing together by that name. Those who think the body of the church were wont constantly to meet in Philemon’ s house, seem not to consider how the dangers of those times made such a thing hardly practicable.

Poole: Phm 1:3

The common salutation: See Poole on "Rom 1:7" , See Poole on "1Co 1:3" and See Poole on "2Co 1:2" .

Poole: Phm 1:5

Hearing of thy love thy love to God and to the saints, Phm 1:7 . The apostle putteth love here before faith, contrary to the true order of those spiritual habits, for love must be the fruit of faith,

which worketh by love and to his own order in other places, 1Ti 2:7 2Ti 1:13 possibly to show us that he spake of that love which is conjoined with faith, and of that faith which showeth its truth by love.

And faith faith in Christ.

Which thou hast towards the Lord Jesus that faith which thou hast in Christ, reposing thy confidence in him for salvation, and that love which worketh in thee towards Christ.

And toward all saints and is seen in thy readiness to do good to all Christians, such especially as are saints indeed; because thy goodness extendeth not to God, thou showest it to the saints that are in the earth, and to the excellent, like David, Psa 16:2,3 .

Poole: Phm 1:6

That the communication of thy faith: the word sometime signifieth communion, in all which there is a mutual communication between those with whom the commmunion is. That thou mayst declare that thou hast the same common faith with us, thou communicatest the fruits of it.

May become effectual and showest that it is not a dead, inoperative faith, but the true faith of God’ s elect, Tit 1:1 , working by love, Gal 5:6 , and showing itself by good works, Jam 2:18 .

By the acknowledging of every good thing which is in you in Christ

Jesus that every good thing every good habit of grace which Jesus Christ hath wrought in thy soul, might be acknowledged by others, (the servants of Christ), to whom thou declarest thy love and goodness.

Poole: Phm 1:7

For we have great joy and consolation in thy love thy love doth not extend only to the poor distressed saints helped and relieved by thee, but it hath its effect upon others together with myself; it is a wonderful joy and comfort to us to hear that God hath so opened and enlarged thy heart: the fruits of grace in one, are a true cause of joy and thanksgiving to all Christians, because God by them is glorified.

Because the bowels of the saints are refreshed by thee, brother the saints, or the bowels of the saints, anapepautai , are brought to a rest, as travellers after their journey, or labourers after their day’ s labour, when they come to sit still.

Poole: Phm 1:8

Wherefore, though I might be much bold in Christ in the Greek it is: Wherefore, having much parrhsian , boldness, liberty or freedom of speech, or much power and authority, or right, as Heb 10:19 , for Christ’ s sake, being Christ’ s apostle, or speaking for the sake of Christ.

To enjoin thee to command thee, authoritatively.

That which is convenientto anhkon , things that are expedient, or convenient, fit for thee to do. My office authorizeth me in such cases.

Poole: Phm 1:9

Yet for love’ s sake writing to thee in a cause of love, where so good and charitable a man may have an opportunity to express his charity. Or rather, out of my love and kindness to thee, persuading me that I need not use my apostolical authority to such a brother and friend,

I beseech thee

Being such an one as Paul the aged being such a one as Paul now much in years, and not like to trouble thee long with any request. Or, Paul the elder by office, one who is thy brother in the ministry.

And now also a prisoner of Jesus Christ and now a prisoner for Christ’ s sake, and so cannot personally speak to thee; and I know such is thy piety, that my being a sufferer for the sake of Christ will not render my petition to thee lest acceptable, or to be regarded less.

Poole: Phm 1:10

I beseech thee for my son Onesimus Onesimus, lately thy servant, (the same mentioned Col 4:9 ), but my son.

Whom I have begotten in my bonds not naturally, but spiritually, to whom I have been a spiritual father, and begotten him to Christ in my old age, and while I have been here suffering as a prisoner.

Poole: Phm 1:11

Which in time past was to thee unprofitable acrhston he useth a soft word, for it appears, Phm 1:18 , he had

wronged him, taking away some of his goods, and running away with them, without Philemon’ s knowledge, which made him doubly criminal.

But now profitable to thee and to me but now eucrhston , profitable one that may be profitable to thee, having learned Christ, and to me, who have used him in my service, and whose conversion will add to my crown.

Poole: Phm 1:12

Whom I have sent again he comes not of his own head, but upon my persuasion, and upon my errand.

Thou therefore receive him I therefore beseech thee to receive him kindly, and entertain him in thy house.

That is, mine own bowels whom I love as I love my own soul; thou canst not therefore be unkind to him, but it will reflect upon me.

Poole: Phm 1:13

I have such an opinion of his sincerity, that I would willingly have kept him with me, that he might, while I am a prisoner for the gospel of Christ, have done those offices for me, which thou wouldst have done hadst thou been here.

Poole: Phm 1:14

But without thy mind would I do nothing but he was thy servant, and I would not do it without thy knowledge and consent, that it might not be thought that thou hadst done me a kindness necessarily, but that thou mightest do it freely.

That thy benefit should not be as it were of necessity, but willingly: which seems to argue that St. Paul expected that he, being reconciled to Onesimus, should send him back to Paul; unless he means the benefit done to Onesimus, in not revenging the wrong he had done him, should not be of necessity, because he was out of his reach, but freely, having him first in his power.

Poole: Phm 1:15

Onesimus in departing designed no such thing, but possibly God, in the wisdom of his providence, suffered him to depart from thee, and to fall into theft, that he might upon that occasion come to a quicker sense and conviction of sin, and see a need of a Saviour; that, being turned from sin unto God, and having embraced Christ our common Saviour, thou mightest receive, love, and embrace him aiwnion , for ever, this ever, in this life, that is, so long as you both should live.

Poole: Phm 1:16

Not now as a servant not now merely as a servant.

But above a servant but as one that deserveth much more kindness than a servant.

A brother beloved being a Christian (deservedly to be loved.

Specially to me ) especially of me, who have a spiritual relation to him, as the instrument of his conversion, and as he hath been useful in ministering to me in prison.

But how much more unto thee, both in the flesh, and in the Lord? But how much more to thee, to whom he stands not only in the relation of a brother, being converted to the Christian faith, but

in the flesh as thy kinsman, or thy servant, or one of thy family, or thy countryman, one of the same town and place!

Poole: Phm 1:17

If thou count me therefore a partnerkoinwnon , one with whom thou hast communion, a partner in the same grace of the gospel, and in the same trials and afflictions of the gospel.

Receive him as myself do not only forgive him, but kindly entertain him, who is my friend, as thou wouldst do myself.

Poole: Phm 1:18

If he hath any way been unfaithful. If he hath taken any thing from thee, or be in thy debt, charge that upon me, let me be accountable to thee for it.

Poole: Phm 1:19

Thou hast it here under my hand, I take upon me to satisfy thee Onesimus’ s debt; yet I could tell thee, that thou owest me more than it can be, even thy own self, God having made use of me as an instrument to convert and turn thee unto God. Such persons are great debtors to their spiritual fathers, Rom 15:27 .

Poole: Phm 1:20

Yea, brother: the particle nai is used in swearing, affirming, persuading, entreating, the latter seemeth here most proper; as much as, of all love, brother.

Let me have joy of thee in the Lord it will rejoice my heart to see thee charitable and obedient to my monitions, let me have a spiritual joy from thy satisfying of me in what I desire.

Refresh my bowels in the Lord either Onesimus, whom he had called his bowels Phm 1:12 ; or, my inward man.

Poole: Phm 1:21

I have not written this without a confidence that thou in this thing wilt do what I desire of thee, but I write it out of my affection to poor Onesimus, and desire to help him, not doubting of thy readiness to do the thing.

Poole: Phm 1:22

This would incline one to think that this Epistle was written before the Second Epistle to Timothy, for there, 2Ti 4:6-8 , he seems to have other apprehensions; yet it is plain Timothy was with Paul when he wrote this, which he was not when that Second Epistle was written, as appears from 2Ti 4:9,21 . Here, upon a confidence that through the help of the church’ s prayers he should again come to them, he writeth to Philemon to prepare him a lodging.

Poole: Phm 1:23

We read of this Epaphras Col 1:7 , where he is called Paul’ s fellow servant and a faithful minister of Christ: he was with Paul at Rome, Col 4:12 , but there is no mention of him as a prisoner; but now he was a fellow prisoner with Paul, either in the same place, or upon the same account.

Poole: Phm 1:24

All ministers of the gospel: they are also named, Col 4:10,12,14 : they were all at this time at Rome with Paul: see Act 12:12,25 15:37,39 19:29 20:4 27:2 2Ti 4:10 .

Haydock: Phm 1:1

Our....fellow-labourer, or coadjutor. He calls him so, because of the charity and zeal with which he promoted the gospel. (Witham)

Haydock: Phm 1:2

And to the Church, or congregation of the faithful which is in thy house. (Witham)

Haydock: Phm 1:5

Thy charity and faith....in the Lord Jesus, [1] and towards all the saints. In the Greek is towards Jesus Christ, and towards all the saints. By the saints he seems to mean, as elsewhere, all Christians; so that the sense may be, of thy faith towards Christ, and of thy charity towards all the saints or Christians. (Witham)

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[BIBLIOGRAPHY]

Charitatem tuam et fidem, quam habes in Domino Jesu, et in omnes Sanctos; Greek: pros ton kurion Iesoun, kai eis pantas tous agious.

Haydock: Phm 1:6

That the communication. [2] That is, charitable contributions, done with a lively faith, may become evident, [3] and the good works known, which are in you; that is, done among you. This seems the sense of the following verse, where St. Paul expresseth his joy in hearing of Philemon's charity towards the saints. (Witham)

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[BIBLIOGRAPHY]

Ut communicatio, Greek: e koinonia See St. Paul, 1 Corinthians i. 9. &c.

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[BIBLIOGRAPHY]

Evidens; most Greek copies, Greek: energes, efficax, but in some, Greek: enarges.

Haydock: Phm 1:8

Wherefore, though I might have much confidence, &c. Now St. Paul disposeth Philemon to grant his request, I am persuaded I might command thee, and thou wouldst not take it amiss. (Witham) ---

To command thee, &c. As an apostle of Jesus Christ, I have the power even of ordering thee to forgive Onesimus, and to receive him again into favour; likewise as Paul, the aged, respect and regard being always due in a particular manner to old men; or again, as a prisoner of Jesus Christ, suffering here out of love for Jesus Christ and the faithful: I might here make use of all these different reasons to induce thee to pardon a poor fugitive slave, but I will not; I merely as a poor humble supplicant, forgetting all the dignity due to my apostleship, my grey hairs, or my chains, beseech thee to pardon him. Nor can i for a moment doubt of obtaining my request, when I consider the great charity thou hast in Jesus Christ towards all the saints. (Calmet, Haydock)

Haydock: Phm 1:9

I rather beseech thee, thou being such a one, [4] as Paul. That is, united to him in spirit, by the same faith and charity; I am therefore confident thou wilt not refuse the request of Paul, now an aged man, and a prisoner, for the sake of Jesus Christ. (Witham)

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[BIBLIOGRAPHY]

Cum sis talis ut Paulus senex, Greek: toioutos on os Paulos presbutes.

Haydock: Phm 1:10

I beseech thee, &c. He at length tells Philemon what his request is, and names the person Onesimus, but in such terms as shew how much St. Paul has this affair at heart, and that he will look upon the favour he asks as done to himself. It is, that thou wilt pardon Onesimus, whom I look upon and love as my son, and a most dear son, whom I have begotten, a prisoner, and in my chains. (Witham) ---

How great is the ingenuity shewn by St. Paul in this epistle, in obtaining for Onesimus the pardon of his master, Philemon. Having in the preceding verse endeavoured by every argument which a real tenderness and compassion could inspire, and making use of every expression that could conciliate the favour of Philemon, to obtain his charitable request, he in this verse for the first time dares mention Onesimus by name; a name which he was sensible must sound harsh in the ears of one who had received an injury from him. See how he endeavours to prevent so unhappy an effect, by adding to the name every epithet that could any way tend to soften all feelings of asperity, and excite compassion and pity. I beseech thee then for my son, whom I have begotten, and that in my chains. (Calmet) ---

The pardon I crave is not for your slave, but for my son. If in all antiquity there be any thing in the persuasive kind of eloquence truly admirable, it is this short epistle in which there are contained almost as many arguments as words.

Haydock: Phm 1:11

Who heretofore was unprofitable to thee, in taking and spending what belonged to thee, yet now, after a sincere conversion, is profitable [5] both to me and thee; to me, by the services he has done me in prison; and the joy I have had by his conversion; and also to thee, because I know thou wouldst have been glad to have rendered me all possible services thyself, and he has done them for thee; he hath supplied thy place. For these reasons I could have wished to have detained him with me: but I have sent him back, thou being his master, nor would I do any thing in regard of thy servant, without thy advice and consent, that if thou thinkest it fitting to send him back again to me, and to give him his freedom, it may be without any constraint upon thee, without any necessity, thy voluntary and charitable act and deed. (Witham) ---

St. Paul here makes an allusion to the word Onesimus, signifying useful in the Greek. He was before unprofitable, he says, to thee, contrary to the import of his name; but now he is truly an Onesimus, or useful, both to you and to me; to you indeed, by his conversion, and the resolution he now makes to serve you faithfully the remainder of his life; to me also, by the services he renders me in my chains. (Calmet) ---

St. Jerome observes that some hypercritics pretended that this subject was not deserving the solicitude of an apostle, and on that account questioned its author; but this reasoning is unworthy of those who adore a God who did not refuse to die for rebellious and impious slaves. It shews pastors how solicitous they should always be for the salvation of the meanest of their flock; yes, though they may appear obdurate, and dead and buried in the pit of sin.

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[BIBLIOGRAPHY]

Greek: Onesimos, utilis, but he useth Greek: achrestos and Greek: euchrestos. See Cornelius a Lapide.

Haydock: Phm 1:12-15

Do thou receive him as my own bowels. That is, as myself. Perhaps by the permission of God's providence (who never permits evil, but for some greater good) he departed from thee for a little while,[6] that thou mightest receive him for ever, being now after his conversion in a way of being made partaker with thee of the same eternal happiness. (Witham)

Haydock: Phm 1:15

[BIBLIOGRAPHY]

A little while. Literally, ad horam, Greek: pros oran.

Haydock: Phm 1:16

Receive him not now as a servant, but also as a most dear brother, especially to me. Nay I may say, how much more dear even to thee, both in the flesh, having been a Gentile as thou thyself wast, and having been also a servant in thy family. And secondly, he ought now to be dear to thee in our Lord, he who was thy servant, being now united to thee by the same faith, and by an union of charity. See Estius. (Witham)

Haydock: Phm 1:17

If, therefore, thou count me a partner, [7] as a brother in Christ, as a member of Christ with thee, receive him as myself. (Witham)

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[BIBLIOGRAPHY]

As a partner, ut socium, Greek: koinonon.

====================

Haydock: Phm 1:18

If he hath wronged thee in any thing, as he confesses, put it to my account, to my debtor, I will repay it, and satisfy thee for it. (Witham)

Haydock: Phm 1:19

I, Paul, have written, and testified this with my own hand. Some think he wrote the whole letter, with his own hand, to make it more acceptable to Philemon. ---

Not to say to thee, that thou owest me thy own self, the eternal salvation of thy soul, by thy conversion to the faith of Christ. (Witham)

Haydock: Phm 1:20

Yea, brother: may I enjoy thee in the Lord, enjoy the fruits of thy friendship and love for me, and rejoice with thee. In this refresh my bowels in the Lord, grant me this satisfaction. I have written freely, and with confidence in thy obedience; that is, ready compliance, in giving him and me more than I ask, to wit, his freedom. After this, he was made a deacon, and, as some say, a bishop and a martyr. See St. Jerome, and Tillemont in his art. 45. on St. Paul, and his notes 70, 71. (Witham)

Gill: Phm 1:1

Paul, a prisoner of Jesus Christ,.... Not made a prisoner by Christ, though he was apprehended, laid hold on, and detained by Christ as a prisoner of hope, at his conversion; but this is not intended here: but he was a prisoner at Rome for the sake of Christ, on account of professing him, and preaching in his name; his bonds were for the sake of the Gospel of Christ; and therefore they are in this epistle called the bonds of the Gospel. He was not a prisoner for any capital crime, and therefore had no reason to be ashamed of his chain, nor was he; but rather gloried in it, as his taking this title and character to himself, and prefixing it to this epistle shows; and which he chooses to make use of rather than that of a servant of God, or an apostle of Christ, as he elsewhere does, that he might not by constraint, or authority, but by love, move the pity and compassion of Philemon to grant his request, and receive his servant; which, should he deny, would be to add affliction to his bonds: and that this is his view in the choice of this character, is manifest from Phm 1:8.

and Timothy our brother, not according to the flesh, or as being of the same country, for he was the countryman of neither of them; nor only on account of his being a regenerate than, born of God, a child of God, and of the same family; but chiefly because he was of the same function, was a minister of the Gospel: him the apostle joins with himself in the epistle, and so in the request, because he might be well known to Philemon, and be much respected by him; and to show that they were united in this affair, and both desired this favour of him; hoping that by their joint application it would be obtained:

unto Philemon our dearly beloved, and fellow labourer: the name of Philemon is Greek; there was a Greek poet of this name, and a Greek historian that Pliny made use of in compiling his history: there is indeed mention made in the Jewish writings ^a, of a Rabbi whose name was פלימו, "Philemo"; but this our Philemon seems to have been an inhabitant of Colosse, and rather to have been a Gentile than a Jew; he was a rich and hospitable man, and greatly respected, and therefore here called, "our dearly beloved"; that is, dearly beloved by the apostle and Timothy, not only as being a believer, but as being also generous and useful in his station, and likewise as he was a minister of the Gospel; for so the next phrase, "and fellow labourer", seems to import; for though such are sometimes said to be labourers and fellow helpers with the apostle, who assisted in carrying on the interest of Christ, with their purses, and prayers, and private conversation; yet as it is used in this same epistle, of such who were in the work of the ministry, Phm 1:24 it is very probable it is so to be understood here: and now though these expressions of affection and respect were without dissimulation; nor were they mere compliments; yet the intention of them was to work upon the mind of Philemon, to reconcile him to his servant; suggesting, that as he had an interest in the affections of the apostle and others, this would be a means of establishing it, and would be acting agreeably to his character, as a minister of the Gospel,

Gill: Phm 1:2

And to our beloved Apphia,.... The Alexandrian copy reads, "to sister Apphia"; and the Vulgate Latin version, "to the beloved sister Apphia"; for this is a woman's name; and it is thought that she was the wife of Philemon, since she is placed next to him, and before Archippus, a minister of the word; and very prudently is she wrote to, and justly commended, in order to engage her to use her interest with her husband to receive his servant again, who otherwise might have stood against it, and been a very great hinderance to a reconciliation: this clause is wanting in the Ethiopic version:

and Archippus our fellow soldier; that this Archippus was a preacher of the Gospel at Colosse is manifest from Col 4:17 wherefore the apostle styles him a fellow soldier; for though this character belongs to private Christians, who are enlisted as volunteers under Christ, the Captain of salvation, and fight under his banners, against sin, Satan, and the world, being accoutred with the whole armour of God, and are more than conquerors through Christ that has loved them; yet it very eminently belongs to the ministers of the Gospel, who are more especially called upon, to endure hardness, as good soldiers of Christ; to war a good warfare, to fight the good fight of faith; and besides the above enemies common to all believers, to engage with false teachers, and earnestly contend for the faith of the Gospel, that so it may continue with the saints. Now this man was in the same company, and in the same service, engaged in the same common cause, against the same enemies, and under the same Captain, and was expecting the same crown of immortality and glory, and therefore he calls him his fellow soldier; and he wisely inscribes his epistle to him, that he might make use of the interest he had in Philemon, and his wife, to bring this matter to bear, the apostle writes about:

and to the church in thy house: not in the house of Archippus, but in the house of Philemon; and designs not the church at Colosse, as though it met at his house; but his own family, which for the great piety and religion which were among them, and for the good order and decorum in which they were kept, were like a church of themselves; and here again the apostle acts the wise part, in order to gain his point, by taking notice of them, who might some of them have been injured or affronted by Onesimus, when with them; and so entertained some resentment against him, and might put a bar in the way of his reception into the family again.

Gill: Phm 1:3

Grace to you and peace, from God,.... Which is the same form of salutation used in the other epistles; See Gill on Rom 1:7 for though this epistle is but a very small one, yet it is introduced in the same form as the larger epistles are; and has an inscription in the former verse, a salutation in this, and a preface in the three following.

Gill: Phm 1:4

I thank my God,.... Meaning on account, of Philemon, for the grace bestowed upon him, thereafter mentioned; See Gill on Rom 1:8 making other saints, Rom 1:9, the apostle was a man much in prayer, frequent at the throne of grace; and he prayed not for himself only, but for all the saints, for all the churches and ministers of the Gospel; whom he not only bore upon his mind and heart, but made mention of them, it may be by name; however, he remembered them, and put up petitions, with thanksgivings, for them; and so he did for Philemon; and which he takes notice of with the same view as before: the word, "always", is so placed in the original text, as to be put either to his thanks to God, or his prayers, and may be true of both; the Syriac and Arabic versions join it to the former; and the Vulgate Latin and the Ethiopic versions place it to the latter.

Gill: Phm 1:5

Hearing of thy love and faith,.... Those two spring from the free favour and love of God, and are the pure gifts of his grace; and therefore thanks are to be given for them to God; nor are they to be ascribed to the power and will of man; they are the fruits of the Spirit of God; and are the principal ingredients in sanctification, which is entirely his work; and they are in all regenerate persons; and are the evidences of regeneration; by which it is known that men are passed from death to life; and they always go together, and are inseparable from each other: there cannot be true faith where love is wanting, for faith works by love; and there cannot be real love, where there is not faith; they only love the saints aright, who love them in the faith, and because of it; and these graces are visible, and to be known by their fruits, whereby they come to be heard of, and talked of, as these in Philemon were. Faith in the heart is confessed by the mouth; and love, both to Christ and to his people, shows itself, as well as faith, in works of righteousness. Sometimes faith is put before love, it being a leading grace, and the great receiver of all the blessings of grace; and here love is placed before faith, because of its being more excellent on account of its continuance and duration; or there may be no design at all in it; but rather, as sometimes one, and sometimes another is mentioned first, it shows that they are upon an equal foot, and both have their proper place and usefulness; the objects of them follow:

which thou hast toward the Lord Jesus, and toward all saints; which are either to be considered as equally objects of the same grace, or as distinct ones; that is, either that Christ is the object both of faith and love, and the saints are the object both of faith and love; or else these graces are to be distinguished by their respective objects; as that faith is toward Christ, and love toward all the saints: that Christ is both the object of faith and love is certain; nor is there any difficulty to consider him as such; faith is equally to be exercised on him, as on God the Father; and he is indeed the immediate object of faith, and by whom men believe in God; and he is to be loved, and is loved by his people above all things, and at all times, and in sincerity: and that the saints are the objects of the love of all truly gracious souls, is a plain case; but the greater difficulty is, how they should be the objects of their faith; and yet there are instances of this, Exo 14:31 and indeed, true love believes all things, and hopes all things, 1Co 13:7. But it seems better to divide these objects according to the different graces, and to consider faith as being towards our Lord Jesus; which is a looking towards Christ, a moving towards him, a laying hold upon him, and embracing him, a staying and leaning on him, a living upon him, and walking in him; and which in Philemon might be a strong one, as well as unfeigned, and operative: and love may be considered as being toward all saints; for though all men are, in a sense, to be loved, and kindness to be shown to them, and that even to enemies, yet more especially the saints; who are set apart by God the Father, whose sins are expiated by the blood of Christ, and who are internally sanctified by the Spirit, and are enabled to live soberly and righteously: and all of these are the objects of love, whether rich or poor, greater or lesser believers, of meaner or larger abilities; for they are all equally loved by God, redeemed by Christ, and regenerated by his Spirit; are justified by his righteousness, are all the children and heirs of God, and are called in one hope of their calling; and love to them should be unfeigned, fervent, active, and laborious, and as Christ has loved us; and such was Philemon's love, as well as it was universal and this distribution of these graces to their respective objects may be confirmed from a parallel place in Col 1:4 which epistle was written and sent at the same time with this.

Gill: Phm 1:6

That the communication of thy faith,.... The grace of faith itself cannot be communicated from one to another; a believing parent cannot communicate it to his children, nor a master to his servants, nor a minister to his hearers; but an account of it, of its actings and exercises, of the joy of it, and of the peace a soul is filled with through believing, may be given to the mutual comfort and edification of saints; and it may be shown forth to others by the fruits of it, works of righteousness: but here it seems to design acts of beneficence, communicating to the necessities of others, as flowing from faith; and these words are to be connected with Phm 1:4 as a part of the apostle's prayers, as what is contained in the preceding verse is the matter of his thanksgiving. And his prayer is, that such a communication of good things, which springs from faith,

may be effectual; to answer some very good purposes, the good of others, and the service of the interest of Christ, and the glory of God; or, as the Vulgate Latin version reads, only by the change of one letter, that it "may be evident"; to which the Syriac version seems to incline, rendering it, that it "may be fruitful in works"; or show itself in fruits of righteousness, in works of mercy and kindness; and the apostle's sense is, that it might be more and more so:

by the acknowledging of every good thing that is in you in Christ Jesus; the meaning is, that every good thing that is in the saints, or among them, should be acknowledged to come to them in and through Christ Jesus, in whom all fulness of grace dwells, and from whom all is imparted; and that every good thing that is communicated, or done in faith, which is effectual to any good purpose, should be owned as done by the grace and strength of Christ, and be done to his saints, as if done to himself, and be directed to his glory: the phrase, "in you", respects not Philemon only, but Apphia, Archippus, and the church in Philemon's house; the Arabic version reads, in us.

Gill: Phm 1:7

For we have great joy and consolation in thy love,.... In the expressions and acts of it to the poor saints; for which reason the apostle gives thanks for it before; and it is a pleasure and comfort to an ingenuous mind, though it is not in his power to do good to the poor saints himself, to see that others have both abilities, and a heart to relieve them:

because the bowels of the saints are, refreshed by thee, brother; meaning, not only that their bellies were filled with food, for the phrase is used in Phm 1:20 where that cannot be intended; but their hearts were filled with gladness, the load upon their spirits, the pressures upon their minds were removed, and they had an inward pleasure in their souls, and rest, refreshment, and comfort, through the liberal communications of Philemon to them; who did what he did cheerfully, that so it did their souls good, as well as their bodies; and in doing which, he acted the part of a brother in Christ.

Gill: Phm 1:8

Wherefore, though I might be much bold in Christ,.... Or use much freedom of speech in the name of Christ, as an ambassador of his, and great authority as his apostle, which was given him for edification:

to enjoin thee that which is convenient; which became him as a believer in Christ, and a minister of the Gospel; which was his duty, and was obligatory upon him, agreeable to the doctrines of Christ; who taught men to love their enemies, to be reconciled to their brethren, that had offended them, especially when they repented; and therefore it was fit and proper that he should receive his servant again, since God had called him by his grace, and given him repentance for his sins: upon this foot the apostle could have commanded him, as he did in other cases, 2Th 3:6, but he chose not to address him in an authoritative way, but by way of entreaty, as follows.

Gill: Phm 1:9

Yet for love's sake I rather beseech thee,.... Either for the sake of the great love which the apostle bore to Philemon, being, as he calls him, his dearly beloved, he took this method; or because of Philemon's great love to all the saints before mentioned, he was encouraged to proceed in this manner, hoping on that account to have success; or it may be, it was for the sake of that love with which God had loved him, and which he puts him in mind of, to engage him to grant his request; that seeing God the Father had loved him, and chosen him in Christ; and Christ had loved him, and redeemed him by his blood; and the Holy Spirit had loved him, and sanctified him by his grace, that therefore he would receive his servant again for the sake of this love; who also was the object of it; see Rom 15:30. The Alexandrian copy reads, "for", or "through necessity", as if necessity obliged him to this request,

Being such an one as Paul the aged; or "the elder"; meaning either in office, which he might mention with this view, that his request might have the greater weight and influence; or else in years, and which he might observe partly to move compassion in Philemon, and that he might not grieve him in his old age, as he would, should he deny his request; and partly to suggest to him, that the advice he was about to give him, to receive his servant, did not come from a raw young man, but from one well stricken in years, with whom were wisdom and understanding; and therefore not to be treated with neglect or contempt: how old the apostle was at this time, is not certain; he could not be less than sixty years of age, or he would not have called himself an old man; for no man was so called by the Jews, but he that was at the age of sixty ^b. Some editions of the Vulgate Latin version, as that of the London Polyglot Bible, read, "seeing thou art such an one as Paul the aged"; as if Philemon was an old man, as the apostle was, and therefore he would not lay his commands upon him, as an ancient man might upon a young man, but rather entreat him as equal to him in years: but then it follows, which does not appear to be true of Philemon, or that he was in the like case,

and now also a prisoner of Jesus Christ; which is observed with the same view as in Phm 1:1. See Gill on Phm 1:1.

Gill: Phm 1:10

I beseech thee for my son Onesimus,.... Now he comes to the request itself, and mentions by name the person on whose account he makes it, and whom he calls his son; not merely because of his affection to him, but because he really was his spiritual father; he had been the happy instrument of his conversion, and he was his son according to the common faith, or in a spiritual sense: hence it follows,

whom I have begotten in my bonds: which is to be understood of a begetting again, or of regeneration; not as if the apostle was the efficient cause of it, as the nature of it shows, it being expressed by men's being born from above; by their being quickened, when dead in trespasses and sins; by being made new creatures, and transformed in the renewing of their minds; by Christ being formed in them, and by a partaking of the divine nature; and who is sufficient for these things? besides it is expressly denied to be of man, but is always ascribed to God, Father, Son, and Spirit; but as being the instrument and means of it, through the preaching of the Gospel, the word of truth, by which God of his own will, and by the power of his grace, regenerated this person; and this is said to be done "in his bonds": by which it appears, that the word of God was not bound, but had a free course, and was glorified, and the bonds of the apostle were the means of the spread of it; and that it was attended with great power, to the conversion of souls: and this circumstance is mentioned to engage Philemon to regard the entreaty of the apostle; he had been the instrument of begetting many souls to Christ; but this man was begotten by him in his bonds, when he was a prisoner, and so was peculiarly dear to him.

Gill: Phm 1:11

Which in time past was to thee unprofitable,.... Yea, injurious and hurtful; one that was an eye servant, that loitered away his time, and set an ill example to fellow servants; and not only so, but embezzled his master's goods, and robbed him, and run away from him. So every man, in his state of unregeneracy, is an unprofitable man, Rom 3:12 unprofitable to God, to men, and to themselves; their sins will not profit them, though they may promise them liberty and pleasure; nor will their riches, should they lose their own souls: nor their own righteousness, in the business of justification and salvation; nor even an outward profession of religion: yea, they are not only said to be unprofitable, but are represented as good for nothing; hence they are compared to dishonourable and unserviceable vessels; to briers and thorns, and the earth which brings them; to the salt that has lost its savour, and is fit neither for the land, nor for the dunghill; to rotten figs, to chaff, and dross of metals: yea, they are hurtful and injurious to themselves, on whom they bring ruin and destruction; to others, to wicked men, whom they more and more corrupt, and harden in sin; and to good men, whom they grieve; and also to the interest and glory of God, whose laws they transgress, and against whom they sin, affront his justice, and provoke the eyes of his glory,

But now profitable to thee and to me; that is, he was now likely to be so, to be profitable to Philemon, as a servant, and to the apostle as a ministering brother. Some think there is in this an allusion to his name Onesimus, which signifies "profitable"; before he did not answer to his name, but now he was a true Onesimus, really a profitable person; grace, of an unprofitable man, makes a profitable one. Such an one is profitable to himself; his godliness is gain unto him, it having both the promise of this life, and of that which is to come; and he is profitable to others, if he has gifts qualifying him for the public work of the ministry, as Onesimus seems to have had; then he is made and becomes very useful to many for conviction, conversion, comfort, and edification; and if only a private believer, he is often profitable to others, by relating the work of God upon his soul; he is serviceable to the interest of Christ, for the support of the ministry, and supply of the poor; he is useful by his good examples, and prayers, in the neighbourhood, town, city, or nation, in which he dwells. This argument from profit, the apostle knew would be an engaging one.

Gill: Phm 1:12

Whom I have sent again,.... From Rome to Colosse, or to Philemon, wherever he was, along with this epistle:

thou therefore receive him, that is, mine own bowels; meaning his son, who, in a spiritual sense, came out of his bowels, to whom he stood in the relation of a spiritual father; so the Syriac version renders it, as my son, so receive him; see Gen 15:4 and for whom he had a most strong affection, and tender regard; his bowels yearned for him, and he suggests by this expression, that should he reject him, it would give him the utmost pain and uneasiness; and he should be obliged to cry out as the Prophet Jeremy did, "my bowels, my bowels, I am pained at the very heart"; Jer 4:19 wherefore he entreats him to receive him again into his house and family, into his service, and into his heart and affections, where the apostle had received him.

Gill: Phm 1:13

Whom I would have retained with me,.... At Rome, where the apostle was a prisoner:

that in thy stead he might have ministered unto me in the bonds of the Gospel; the apostle was in bonds, not for any crime, for any immorality he had been guilty of, but for the sake of the Gospel, for professing and preaching that; for this he was an ambassador in bonds, as he elsewhere says, Eph 6:20. Now he would have kept Onesimus with him, either to have waited upon him, in his bonds, and to have provided for him the necessaries of life; or to have assisted him in the ministration of the word, in the room of Philemon, who, had he been there, would have been employed in such service; so that if the apostle had retained him, he would have been acting not for himself, but in the room of his master, and doing what he should have done, had he been on the spot. This the apostle observes to prevent an objection that might have been made; that since Onesimus was become so profitable to him, why did he send him back? why did he not keep him for his own service? this he obviates and removes, by signifying he should have done it, but for the following reason.

Gill: Phm 1:14

But without thy mind would I do nothing,.... Which shows great modesty and humility in the apostle, that though as such he had an authority, which he could have used, as well as had understanding and judgment how to have used it without consulting Philemon, or having his sense of this affair, yet chose to consult him: and it also shows the strict regard the apostle had to equity and justice, that he would do nothing with another man's servant without his consent; he would not seem to alienate, or engross another man's right and property, whatever power he might have, as an apostle, to have retained Onesimus as a minister to him,

That thy benefit should not be as it were of necessity, but willingly; that is, that his goodness in forgiving his servant, and renouncing all claim and property in him, and admitting him to continue in the service of the apostle, might not look like a forced thing; but that it might appear to be a voluntary action, when he should of himself return him, after he had been thus sent to him, and received by him.

Gill: Phm 1:15

For perhaps he therefore departed for a season,.... The apostle in this clause seems to soften this business of Onesimus in running away from his master; he calls it not a running away, but a departure, an absence from him, and that but for a little while; and suggests that the hand of God might be in it; that there was an overruling providence that attended it, such as was in Joseph's going down into Egypt; and that this separation of Onesimus from his master, for a short time, was in order that they should come together again, and never part more, as follows:

that thou shouldest receive him for ever; or during life, referring to the law in Exo 21:6 or to all eternity, since they were in the same spiritual relation, partakers of the same grace, and had a right to the same heavenly inheritance, and should be together with Christ for evermore.

Gill: Phm 1:16

Not now as a servant,.... That is, not only as a servant, for a servant he was, and was to be received as such; his call by grace had not dissolved the civil relation that was between him and his master, though it had added to it something that was above it, and greater than it:

but above a servant; in a higher condition, as the Arabic version renders it, than a servant; not barely considered in that relation, but as being in one much preferable to it:

a brother beloved, specially to me; a brother in Christ, and to be beloved on that account, as he was especially by the apostle, who had been the instrument of his conversion; see Col 4:9.

But how much more unto thee, both in the flesh and in the Lord? both in a natural and civil sense, as being of the same nation and country, and as being part of his family, his servant, and now become an useful and profitable one; and, in a spiritual sense, being in the Lord, belonging to the Lord Jesus, to that family which is named of him, being a fellow citizen with the saints, and of the household of God, and therefore must be doubly dear to him.

Gill: Phm 1:17

If thou count me therefore a partner,.... A companion and friend, who reckon each other's affairs and interest their own: the word answers to חבר, a word often used in Talmudic writings, for an associate of the doctors or wise men: here it may mean also a partner both in grace, and in the ministry; one that shared in the same gifts and graces of the Spirit of God, and one that was to be a partaker of the inheritance with the saints in light: now if Philemon reckoned the apostle such an one, as he doubtless did, as being engaged in the same common cause, and a partaker of the same common faith, and interested in the same common salvation; then he entreats him on account of Onesimus, in the following manner,

receive him as myself; intimating, that he was as dear to him as himself; that he loved him as his own soul; and that he should take whatever respect and affection were shown to him as done to himself; and that he would have him receive him into his house, his heart and affections, as he would receive him the apostle himself, should he come to him.

Gill: Phm 1:18

If he hath wronged thee,.... By squandering away his time, spoiling his work, or corrupting his fellow servants:

or oweth thee ought; by embezzling his master's goods, robbing him of his money, and running away from his service:

put that on mine account; Signifying that he would be answerable for all, and make good all debts and damages.

Gill: Phm 1:19

I Paul have written it, with mine own hand,.... Meaning either this epistle, which being short, he used no amanuensis, but wrote it all himself, and which might be taken as an engagement to do what he promised; or else a bill, a promissory note, written with his own hand, which he sent along with Onesimus, by which he laid himself under obligation to give Philemon full satisfaction in every thing, in which he had been injured by his servant; adding,

I will repay it: this was not an ironical expression, nor a piece of vanity in the apostle; he spoke seriously, and heartily, and meant what he said; and though his circumstances were often so mean, that he was forced to work with his own hands to minister to his necessities; yet such was his interest in the churches, and such their obligation to him, on account of his personal and useful ministrations to them, that he could easily raise a sum of money among them, upon any emergent occasion; so that Philemon had a good surety and paymaster of the apostle: and this shows his great humility to be a bondsman for a servant, and to make good damages and debts brought on in a scandalous manner; as also that suretyship in some cases is lawful, though it ought to be cautiously, and for very good reasons, entered into: and this engagement of the apostle for Onesimus bears some resemblance with, and may serve to illustrate the suretyship of Christ, for his people, they, and Onesimus, being much in a like condition; as he was an unprofitable and run away servant, so they are all gone out of the way, and together become unprofitable; and Christ engaged with his Father to bring them back again, and set them before him; and by his sufferings and death has brought them nigh, which were afar off; as he had wronged his master and was indebted to him, so they have injured the law of God, affronted his justice, and incurred his displeasure; and having owed to him more than ten thousand talents, and having nothing to pay, Christ engaged to satisfy law and justice, to make reconciliation for them, and pay all their debts; all which he has accordingly done; their sins have been placed to his account, imputed to him, and charged upon him; and he has bore them, and the punishment due to them, and so has satisfied for them, and restored that which he took not away,

Albeit I do not say to thee how thou owest unto me even thine own self besides; having respect to his conversion, which he was the happy instrument of the apostle was his spiritual father, and he was his son, according to the common faith; he had been the instrument of saving his soul from death; he had been the means of that in the hand of God, which all his riches, and the riches of his friends and relations, could never have procured: the salvation of his soul, his better part, was instrumentally owing to him, and so his whole self; and therefore, what favour might he not ask of him? and what was it he could, or should deny him? this the apostle introduces in a very artificial manner, and does not insist upon it, but suggests, that should he forgive the injuries and debts, he had took upon him to make satisfaction for, it would not be an equivalent to the debt he owed to him. From hence may be observed, how greatly obliged regenerated persons are to those, who have been the means and instruments of their conversion.

Gill: Phm 1:20

Yea, brother, let me have joy of thee in the Lord,.... Through the apostle was his spiritual father, having been the instrument of his conversion, yet he calls him his brother, as being a partaker of the same grace, and a minister of the same Gospel; and intimates to him, that should he grant his request, and receive his servant again, it would give him great joy and pleasure, and that not of a carnal, but of a spiritual kind, even joy in the Lord; he should rejoice in the presence of the Lord, and before him, concerning him; he should rejoice in his faith in the Lord, and love for him, and obedience to him; all which would be discovered in such a conduct: the Syriac version renders it, as an assurance to himself,

I shall be refreshed by thee in our Lord; not doubting but that he would gratify him in the thing he asked of him, which would be a refreshment to him; the Vulgate Latin version renders it, "may I enjoy thee in the Lord": meaning not his company and presence, either in this world, or in the world to come; but that he might enjoy or receive the favour from him he had petitioned him for, for the Lord's sake; the Arabic version renders it, as a reason why he should do it, "I have been profitable to thee in the Lord"; confirming what he had said before, that he owed himself to him; he having been useful to him in bringing him to the knowledge of Christ, and faith in him; and the Ethiopic version refers it to a promise, "I will repay in our Lord"; in spiritual things in our Lord, if not in things temporal:

refresh my bowels in the Lord; or "in Christ"; as the Alexandrian copy, the Syriac and Ethiopic versions, read; and by his "bowels", he either means Onesimus, as in Phm 1:12 who, in a spiritual sense, came forth out of his bowels; or else himself, his soul, his spirit, his inward parts; and so the Ethiopic version renders it, "refresh my soul"; and the sense is, that he desired in the Lord, and for his sake, that he would receive Onesimus again, which would give him an inward pleasure, and refresh his spirit; and indeed he intimates, that nothing could be more cheering and reviving to him.

Gill: Phm 1:21

Having confidence in thy obedience,.... In his obedience of faith to Christ, and his Gospel; he having been made willing in the day of his power to serve him, as well as to be saved by him; and being constrained by his love, and the Spirit of Christ having wrought in him both to will and to do of his good pleasure:

l wrote unto thee, knowing that thou wilt also do more than I say; the knowledge the apostle had of Philemon's cheerful obedience to Christ in all the parts of duty, encouraged him to write to him, on this head; believing that he would even do more than he had desired of him.

Gill: Phm 1:22

But withal prepare me also a lodging,.... Not that the apostle expected or desired any grand apartment to be fitted up for him; a room with such furniture as the Shunamite provided for the man of God was sufficient for him, and what he would have been entirely contented with; but his view in this was, to let Philemon know that he hoped to be released from his bonds, and that he might expect to see him; and this he hinted to him, in order to stir him up to receive his servant sooner, and the more readily; who otherwise might have been indifferent to it, and negligent of it, thinking he should never see the apostle's face any more,

For I trust, that through your prayers I shall be given you; to minister in the Gospel again among them: the apostle was a man of prayer himself, and he had a very great regard to the prayers of others, and often desired an interest in them; that he might perform his ministerial work as it should be; that he might have success in it; and that he might be delivered from the unbelieving Jews, and from wicked and unreasonable men; and he had some secret hope and trust in his own mind, that through the prayers of the saints he should be delivered from his bonds, and go up and down preaching the Gospel as heretofore: he doubtless was acquainted with the case of Peter, for whom prayer was made incessantly by the church, when in prison, and he had deliverance; however, he knew that the prayers of the saints availed much with God; but whether this hope and expectation of his were answered, is a matter of doubt and question: some think he was released, and went into several parts, and preached the Gospel, and then was taken up again, and committed to prison, and suffered under Nero, some years after; and others think not.

Gill: Phm 1:23

There salute thee Epaphras,.... Who was a Colossian, and minister of the church at Colosse, and so might be well known to Philemon, who seems to have been of the same place and church; see Col 1:7 his name is omitted in the Ethiopic version:

my fellow prisoner in Christ Jesus; this good man, and minister of Christ, might have been sent by the Colossians, as Epaphroditus was by the Philippians, to the apostle at Rome, to pay him a visit, and comfort and assist him under his afflictions; and staying and preaching the Gospel there, was committed to prison, or was laid in bonds, as the apostle was, and upon the same account; namely, for the sake of Christ, and his Gospel. For by this time Nero began to persecute the Christians, which he did in the better and more moderate part of his reign; for among several things for which he is commended by the historian ^b, this is one,

""Afficti suppliciis Christiani, genus hominum superstitionis novae ac maleficae"; the Christians were punished, a sort of men of a new and bad religion:

and Epaphras being at Rome, when this persecution broke out, was taken up and put in prison, as were also Aristarchus, Col 4:10 and Timothy, Heb 13:23.

Gill: Phm 1:24

Marcus, Aristarchus, Demas, Lucas,.... Marcus was Barnabas's sister's son, the son of that Mary, in whose house the church met, and prayed for Peter when in prison; whose name was John Mark, whom Saul and Barnabas took along with them to Antioch, and from thence, in their travels, to other parts; but he leaving them at Pamphylia, was the occasion of a contention between Saul and Barnabas afterwards, when returned to Antioch; the latter insisting on his going with them again, and the former refusing it on account of his departure from them; which contention rose so high that they parted upon it, Act 12:12 though after this the apostle was reconciled to him; he approving himself to be a faithful and useful minister of the Gospel; and therefore he desires Timothy to bring him along with him, 2Ti 4:11 and if this epistle was written after that, he was now come to him; however, he was now with him, whether before or after: Aristarchus was a Macedonian of Thessalonica; or very likely the apostle had been the instrument of converting him there, and who followed him from thence, and attended him wherever he went; he was with him in the uproar raised by Demetrius at Ephesus, and accompanied him into Asia; went with him in his voyage to Rome, and was now a fellow prisoner there, Act 19:29. Demas is the same with him who is mentioned in 2Ti 4:10 and if this epistle is later than that, it should seem that he was restored from his fall, and was returned to the apostle. Lucas is the same with Luke the Evangelist, the beloved physician, the brother whose praise was in all the churches, and a constant companion of the apostle, in his travels; and who wrote the book called, "The Acts of the Apostles": these the apostle styles, "my fellow labourers", being all ministers of the Gospel; and this shows the apostle's great humility, so to call them, when they were far from being on an equal foot with him in office, gifts, or usefulness: and the Christian salutations of these persons are sent to Philemon, with this view, to engage him the more to attend to the apostle's request, in which they all joined.

Commentary -- Verse Notes / Footnotes

NET Notes: Phm 1:1

¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

² sn The phrase a prisoner of Christ Jesus implies that Paul was being held prisoner because of his testimony for Christ Jesus. Paul’s imprisonment was due to his service to Christ, in the same manner as John was exiled to the Isle of Patmos because of his testimony (Rev 1:9).

³ tn “our” is not present in the Greek text, but was supplied to bring out the sense in English.

⁴ tn Grk “dear.” The adjective is functioning as a substantive; i.e., “dear one” or “dear friend.”

NET Notes: Phm 1:2

¹ sn Apphia is thought to be the wife of Philemon.

² tc Most witnesses (D² Ψ Ï) here read τῇ ἀγαπητῇ (th agaphth, “beloved, dear”), a reading that appears to have been motivated by the masculine form of the same adjective in v. 1. Further, the earliest and best witnesses, along with a few others (א A D* F G I P 048 0278 33 81 104 1739 1881 pc), have ἀδελφῇ (adelfh, “sister”). Thus on internal and external grounds, ἀδελφῇ is the strongly preferred reading.

³ tn Though the term “our” does not appear in the Greek text it is inserted to bring out the sense of the passage.

NET Notes: Phm 1:3

¹ tn Grk “Grace to you and peace.”

NET Notes: Phm 1:4

¹ sn I always thank my God. An offer of thanksgiving (εὐχαριστῶ, eucaristw) to God is a customary formula for Paul in many of his epistles (cf. Rom 1:8, 1 Cor 1:4, Eph 1:16, Col 1:3, 1 Thess 1:2, 2 Thess 1:3). The content of the thanksgiving typically points to the work of God in the salvation of the believers to whom he [Paul] writes.

² tn Grk “making remembrance (or “mention”) of you in my prayers.”

NET Notes: Phm 1:5

¹ tn The Greek present participle ἀκούων (akouwn, “hearing”) is an adverbial participle of cause relating to εὐχαριστῶ (eucaristw, “I give thanks”).

² sn Your faith in the Lord Jesus and your love for all the saints. In accord with Paul, John also advocates this combination of “faith in Christ and love for the saints.” The believers’ invisible faith becomes visible in the demonstration of love for others. This, of course, is not only desired, but commanded (1 John 3:23). Although Paul’s comment here may appear as a stock expression to the casual reader, praising Philemon for his track record of faithfulness to Christ demonstrated in love for the saints is actually integral to the author’s argument in this short but pithy letter. Paul will soon ask Philemon to demonstrate this love toward Onesimus, his runaway slave.

³ tn The Greek is somewhat awkward here. It appears as though the text reads “…the love and faith which you have for the Lord Jesus and for all the saints.” In other Pauline letters the emphasis seems to be “faith in Christ Jesus and love for all of the saints.” Some ancient mss have altered the wording to produce a smoother reading; scribes changed the wording to resemble the more readable versions in Eph 1:15 and Col 1:4, “your faith in Christ Jesus, and of the love which you have to all the saints.”

NET Notes: Phm 1:6

¹ tn The term ὅπως ({opw") refers back to the idea of prayer (μνείαν σου ποιούμενος ἐπὶ τῶν προσευχῶν μου, mneian sou poioumeno" epi twn proseucwn mou) in 1:4. See BDAG 718 s.v. 2.b; P. T. O’Brien, Colossians, Philemon (WBC), 279. The indicative “I pray that” was supplied in the English in order to make this connection clear.

² tn Grk “everything good.”

³ tc ‡ ὑμῖν (Jumin, “you”) is found in many valuable witnesses (Ì⁶¹ א F G P 0278 33 1739 1881 al sy co). The witnesses for ἡμῖν (Jhmin, “us”) are not as strong (A C D Ψ 048^vid Ï), but nevertheless represent a broad base. Internally, ἡμῖν could be favored because of second person pronouns surrounding it, making it the harder reading. On the other hand, the last second person plural pronoun was in v. 3, and the next one will not show up until v. 22, a fact which tends to counter the internal argument on behalf of ἡμῖν. Although a decision is difficult, with the internal evidence being capable of favoring either reading, our preference is based on the external evidence; ὑμῖν is thus slightly preferred.

⁴ tn Grk “that the fellowship of your faith might become effective in the knowledge of everything good that is in us in Christ.” There are numerous difficulties with the translation and interpretation of this verse: (1) What is the meaning of ἡ κοινωνία τῆς πίστεως σου (Jh koinwnia th" pistew" sou, “the fellowship of your faith”)? Several suggestions are noted: (a) taking κοινωνία as a reference to “monetary support” and τῆς πίστεως as a genitive of source, the phrase could refer to Philemon’s financial giving which he has done according to his faith; (b) taking κοινωνία as a reference to “sharing” or “communicating” and the genitive τῆς πίστεως as an objective genitive, then the meaning would be “sharing the faith” as a reference to evangelistic activity; (c) taking κοινωνία in a distributive sense referring to fellowship with other believers, and τῆς πίστεως as a reference to the common trust all Christians have in Jesus, then the meaning is Christian fellowship centered on faith in Jesus; (d) taking κοινωνία as a reference to “participation” and the genitive τῆς πίστεως as a reference to the thing participated in, the meaning would then be Philemon’s “participation in the faith”; (2) what is the meaning of ἐνεργής (energh"; Does it mean “active” or “effective”?) and ἐπιγνώσει (epignwsei; Does it refer to simply understanding? Or “experiencing” as well?); (3) what is the meaning of the phrase παντὸς ἀγαθοῦ (panto" agaqou)? and (4) what is the force of εἰς Χριστόν (ei" Criston)? It is difficult to arrive at an interpretation that deals adequately with all these questions, but given the fact that Paul stresses what Philemon has done for the brothers (cf. the γάρ [gar] in v. 7), it seems that his concern in v. 6 is on Philemon’s fellowship with other believers and how he has worked hard to refresh them. In this interpretation: (1) the phrase ἡ κοινωνία τῆς πίστεως σου is taken to refer to fellowship with other believers; (2) ἐνεργής is taken to mean “effective” (i.e., more effective) and ἐπιγνώσει involves both understanding and experience; (3) the phrase παντὸς ἀγαθοῦ refers to every spiritual blessing and (4) εἰς Χριστόν carries a locative idea meaning “in Christ.” The result is that Paul prays for Philemon that he will be equipped to encourage and love the saints more as he himself is brought to a place of deeper understanding of every spiritual blessing he has in Christ; out of the overflow of his own life, he will minister to others.

NET Notes: Phm 1:7

¹ tn Here γάρ (gar) has not been translated because of differences between Greek and contemporary English style.

² tn The Greek preposition ἐπί (epi) is understood here in a causal sense, i.e., “because.”

³ tn The word translated “hearts” here is σπλάγχνα (splancna). Literally the term refers to one’s “inward parts,” but it is commonly used figuratively for “heart” as the seat of the emotions. See BDAG 938 s.v. σπλάγχνον 2 (cf. Col 3:12, Phil 2:1).

NET Notes: Phm 1:9

¹ tn Or “encourage.”

² tn Or perhaps “an ambassador” (so RSV, TEV), reading πρεσβευτής for πρεσβύτης (a conjecture proposed by Bentley, cf. BDAG 863 s.v. πρεσβύτης). NRSV reads “old man” and places “ambassador” in a note.

³ tn Grk “a prisoner of Christ Jesus.”

NET Notes: Phm 1:10

¹ tn Or “I am encouraging…”

² tn Grk “my child whom I have begotten.” The adjective “spiritual” has been supplied before “father” in the translation to clarify for the modern reader that Paul did not literally father a child during his imprisonment. Paul’s point is that he was instrumental in Onesimus’ conversion while in prison.

³ sn During my imprisonment. Apparently Onesimus became a believer under Paul’s shepherding while he [Paul] was a prisoner in Rome.

NET Notes: Phm 1:11

¹ tc ‡ A correlative καί (kai, “both you”) is found in a few witnesses (א*^,c F G 33 104 pc), perhaps either to underscore the value of Onesimus or in imitation of the νυνὶ δὲ καί (nuni de kai) in v. 9. The lack of καί is read by most witnesses, including א² A C D 0278 1739 1881 Ï it. Although a decision is difficult, the shorter reading has a slight edge in both internal and external evidence. NA²⁷ places the καί in brackets, indicating some doubts as to its authenticity.

NET Notes: Phm 1:12

¹ tc There are several variants at this point in the text, most of them involving the addition of προσλαβοῦ (proslabou, “receive, accept”) at various locations in the verse. But all such variants seem to be motivated by the harsh syntax of the verse without this verb. Without the verb, the meaning is that Onesimus is Paul’s “very heart,” though this is an awkward expression especially because of τουτ᾿ ἔστιν (tout’ estin, “this is, who is”) in the middle cluttering the construction. Nowhere else in the NT is σπλάγχνα (splancna, here translated “heart”) used in apposition to people. It is thus natural that scribes would want to fill out the text here, and they did so apparently with a verb that was ready at hand (borrowed from v. 17). With the verb the sentence is converted into an object-complement construction: “I have sent him back to you; accept him, that is, as my very heart.” But both the fact that some important witnesses (א* A F G 33 pc) lack the verb, and that its location floats in the various constructions that have it, suggest that the original text did not have προσλαβοῦ.

tn Grk “whom I have sent.” The Greek sentence was broken up in the English translation for the sake of clarity. Although the tense of the Greek verb here is past (an aorist tense) the reader should understand that Onesimus may well have been standing in the very presence of Paul as he wrote this letter.

² tn That is, “who means a great deal to me”; Grk “whom I have sent to you, him, this one is my heart.”

NET Notes: Phm 1:13

¹ tn This is one of the clearest texts in the NT in which ὑπέρ is used for substitution. Cf. ExSyn 387.

² tn Grk “in my imprisonment.” Paul seems to expect release from his imprisonment after some time (cf. v. 22), but in the meantime the assistance that Onesimus could provide would be valuable to the apostle.

³ tn Grk “in the chains of the gospel.” On the translation “imprisonment for the sake of the gospel,” cf. BDAG 219 s.v. δεσμός 1.a where it says: “Oft. simply in ref. to the locale where bonds or fetters are worn imprisonment, prison (Diod. S. 14, 103, 3; Lucian, Tox. 29; Jos., Ant. 13, 294; 302, Vi. 241; Just., A I, 67, 6 al.) Phil 1:7, 13f, 17; Col 4:18; Phlm 10. μέχρι δεσμῶν 2 Ti 2:9. ἐν τοῖς δ. τοῦ εὐαγγελίου in imprisonment for the gospel Phlm 13; cf. ISm 11:1; Pol 1:1.”

NET Notes: Phm 1:14

¹ tn Though the Greek text does not read the term “however,” it is clearly implied and thus supplied in the English translation to accent the contrastive nature of Paul’s statement.

NET Notes: Phm 1:15

¹ sn So that you would have him back eternally. The notion here is not that Onesimus was to be the slave of Philemon eternally, but that their new relationship as brothers in Christ would transcend the societal structures of this age. The occasion of Onesimus’ flight to Rome would ultimately be a catalyst in the formation of a new and stronger bond between these two men.

NET Notes: Phm 1:16

¹ tn Although the Greek word δοῦλος (doulos) is sometimes translated “servant” here (so KJV), the word “slave” is a much more candid and realistic picture of the relationship between Philemon and Onesimus. In the Greco-Roman world of the 1st century the slave was considered a “living tool” of the master. The slave was “property” in every sense of the word. This understanding heightens the tense scenario that is in view here. It is likely that Onesimus may have even feared for his life upon returning to Colossae. Undoubtedly Paul has asked this runaway slave to return to what could amount to a potentially severe and life-endangering situation.

² tn Grk “in the flesh.”

NET Notes: Phm 1:18

¹ tn Grk “charge it to me.”

NET Notes: Phm 1:19

¹ tn Grk “I wrote” Here ἔγραψα (egraya) is functioning as an epistolary aorist. Paul puts it in the past tense because from Philemon’s perspective when he reads the letter it will, of course, already have been written.

² tn The phrase “this letter” does not appear in the Greek text, but is supplied in the English translation to clarify the meaning.

³ sn With my own hand. Paul may have considered this letter so delicate that he wrote the letter himself as opposed to using an amanuensis or secretary.

⁴ sn The statement you owe me your very self means that Paul was responsible for some sort of blessing in the life of Philemon; though a monetary idea may be in mind, it is perhaps better to understand Paul as referring to the spiritual truth (i.e., the gospel) he had taught Philemon.

NET Notes: Phm 1:20

¹ sn Refresh my heart in Christ. Paul desired that Philemon refresh his heart in the same way that he [Philemon] had refreshed the hearts of other believers (cf. Phlm 7), that is, by forgiving and accepting Onesimus. In this way the presence and character of Jesus Christ would be vividly seen in Philemon’s attitude toward his runaway slave.

NET Notes: Phm 1:21

¹ tn Grk “that you would even go beyond.”

NET Notes: Phm 1:23

¹ sn Epaphras is probably a shortened form of the name Epaphroditus. This is probably the same individual whom Paul spoke of as “my brother, coworker, and fellow soldier” in Phil 2:25 (see also Phil 4:18). He is also mentioned in Col 1:7 and 4:12, where he is a founder of the church in Colossae (BDAG 360 s.v. ᾿Επαφρᾶς).

NET Notes: Phm 1:24

¹ sn Aristarchus accompanied Paul on his collection-journey when Paul left for Rome in Acts 27:2. He is also mentioned as a fellow prisoner in Col 4:10.

² sn Demas is most likely the same individual mentioned by the Apostle Paul in 2 Tim 4:10. Apparently, he later on abandoned the faith because of his love of the world.

Geneva Bible: Phm 1:6

That the ^{( a )} communication of thy faith may become effectual by the ^{( b )} acknowledging of every good thing which is in you in Christ Jesus.

^{( a )} By fellowship of faith, he means those duties of charity which are given to the saints, and flow from a productive faith.

^{( b )} That by this means all men may perceive how rich you are in Christ, that is, in faith, charity, and all bountifulness.

Geneva Bible: Phm 1:7

For we have great joy and consolation in thy love, because

the ^{( c )} bowels of the saints are refreshed by thee, brother.

^{( c )} Because you did so dutifully and cheerfully refresh the saints, that they conceived inwardly a marvellous joy: for by this word

^{( bowels )} is meant not only the inward feeling of wants and miseries that men have of one another's state, but also that joy and comfort which enters into the very bowels, as though the heart were refreshed and comforted.

Geneva Bible: Phm 1:9

^{( 1 )} Yet for love's sake I rather beseech [thee], being such an one as Paul the aged, and now also a prisoner of Jesus Christ.

^{( 1 )} An example of a Christian exercise and commendation for another man.

Geneva Bible: Phm 1:12

Whom I have sent again: thou therefore receive him, that is, mine own ^{( d )} bowels:

^{( d )} As my own son, and as if I had begotten him from my own body.

Geneva Bible: Phm 1:14

But without thy mind would I do nothing; that thy benefit should not be as it were of ^{( e )} necessity, but willingly.

^{( e )} That you might not seem to have lent me your servant on constraint, but willingly.

Geneva Bible: Phm 1:15

For perhaps he therefore ^{( f )} departed for ^{( g )} a season, that thou shouldest receive him for ever;

^{( f )} He uses a more gentle type of speech, but in reality, he ran away.

^{( g )} For a little time.

Geneva Bible: Phm 1:16

Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the ^{( h )} flesh, and in the Lord?

^{( h )} Because he is your servant, as other servants are, and because he is the Lord's servant, you must love him both for the Lord's sake and for your own sake.

Geneva Bible: Phm 1:20

^{( i )} Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord.

^{( i )} Good brother let me obtain this benefit at your hand.

Commentary -- Verse Range Notes

TSK Synopsis: Philemon

1 Paul rejoices to hear of the faith and love of Philemon, whom he desires to forgive his servant Onesimus, and lovingly to receive him again.

Maclaren: Philemon

Owing Ourselves To Christ

I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto Me even thine own self besides.'--Philemon. 19.

THE incomparable delicacy of this letter of Paul's has often been the theme of eulogium. I do not know that anywhere else in literature one can find such a gem, so admirably adapted for the purpose in hand. But beyond the wonderful tenderness and ingenuity born of right feeling and inbred courtesy which mark the letter, there is another point of view from which I have been in the habit of looking at it, as if it were a kind of parable of the way in which our Master pleads with us to do the things that He desires. The motive and principles of practical Christianity are all reducible to one--imitation of Jesus Christ. And therefore it is not fanciful if here we see, shining through the demeanour and conduct of the Apostle, some hint of the manner of the Master.

I venture to take these words as spoken to each Christian soul by a higher and greater voice than Paul's. I will repay it: albeit I do not say to thee how thou owest unto Me even thine own self besides.'

I. The First Thing Upon Which I Touch Is Our Transcendent Debt.

The Christian teacher may say to the soul which by his ministrations has been brought back to God and to peace in a very real sense : Thou owest thyself to me.'

And the bond which knits any of us, dear brethren, of whom that is true to one another, is one the tenderness of which cannot be overestimated. I hope I am speaking to some hearts to whom my words come with a power greater than their intrinsic force deserves, because this sacredest of all human ties has, by God's mercy, been established between us.

But I pass from that altogether to the consideration of the loftier thought that is here. It is a literal fact that all of you Christian people, if you are Christians in any real sense, do owe your whole selves to Jesus Christ. Does a child owe itself to its parent ? And has not Jesus Christ, if you are His, breathed into you by supernatural and real communication a better life and a better self, so that you have to say : I live, yet not I, but Jesus Christ liveth in me.' And if that be so, is not your spiritual being, your Christian self, purely and distinctly a gift from Him ?

Does a man who is lying wrestling with mortal disease, and who is raised up by the skill and tenderness of his physician, owe his life to the doctor ? Does a man who is drowning, and is dragged out of the river by some strong hand, owe himself to his rescuer ? And is it not true that you and I were struggling with a disease which in its present form was mortal, and would very quickly end in death ? Is it not true that all souls separated from God, howsoever they may seem to be living, are dead: and have not you been dragged from that living death by this dear Lord, so that, if you have not perished, you owe yourselves to Him ?

Does a madman, who has been restored to self-control and sanity, owe himself to the sedulous care of him that has healed him? And is it not true, paradoxical as it sounds, that the more a man lives to himself the less he possesses himself; and that you have been delivered, if you are Christian men and women, from the tyranny of lust and passions, and from the abject servitude to the lower parts of your nature, and to all the shabby tyrants, in time and circumstance, that rob you of yourself; and have been set free and made sane and sober, and your own masters and your own owners, by Jesus Christ? To live to self is to lose self, and when we come to ourselves we depart from ourselves ; and He who has enabled us to rule our own mutinous and anarchic nature, and to put will above passions and tastes and flesh, and conscience above will, and Christ above conscience has given us the gift which we never had before, of an assured possession of our own selves.

So, in simplest verity, as the Deliverer from the death that slays us, as the Restorer to us of the power of self-control and ownership, and as the Granter to us of a new and better life, which becomes the very self of our selves, and the heart of our being, Jesus Christ has given to us this great gift, and can look each of us in the face and say : I made thee.' The Eternal Word is Creator. I redeemed thee; I dwell in thee; I am thy better self, and thou owest to Me thine own self besides.'

II. Now For A Word, In The Next Place, As To The All-Comprehending Obligation Which Is Based Upon This Debt.

If it be true that by the sacrifice of Himself Christ has given us ourselves, what then? Why, then, dear brethren, the only adequate response to that gift, made ours at such cost to the Giver, is to give ourselves back wholly to Him who gave Himself wholly to us. Christ can only buy me at the cost of Himself. Christ only wants myself when He gives Himself. In the sweet commerce of that reciprocal love which is the foundation of all blessedness, the only equivalent for a heart is a heart. As in our daily life, and in our sweet human affections, husband and wife, and parent and children, have nothing that they can barter the one with the other except mutual interchange of self; so Jesus Christ's great gift to me can only be acknowledged, adequately responded to, when I give myself to Him.

I give Thee all, I can no more,Poor though the offering be,'

must be the only language that can satisfy that infinite hunger of the divine human heart over us which prompted the death upon Calvary and made it, in His eyes who paid it, the only price to pay for the recompense of our love.

O brethren, surely when those majestic lips bend themselves into the utterance, Thou owest Me thine own self besides,' surely, surely, the answer that will spring to all our lips is : We live not to ourselves, but to Thee.'

And if I might for a moment dwell upon the definite particulars into which such an answer will expand itself, I might say that this entire surrender of self will be manifested by the occupation of all our nature with Jesus Christ. He is meant to be the food of my mind as truth; He is meant to be the food of my heart as love ; He is meant to be the Lord of my will as supreme Commander. Tastes, inclinations, faculties, hopes, memories, desires, aspirations, they are all meant as so many tendrils by which my many-fingered spirit can twine itself round Him, and draw from Him nourishment and peace. Not that He demands that we should cease to exercise these faculties of ours upon other objects which He Himself has provided, but that in all the lower reaches and ranges of our mental and spiritual occupations, in all our human loves and efforts and desires, there should blend the thought of Him. Just as a beam of light, if it struck down on us now, would disperse none of the motes which would be revealed dancing in its path, so the love of Christ and the occupation of our whole nature with Him, would give a glory to the lesser objects to which our other faculties and desires may turn. If we loved one another in Him we should find each other worthier of our love. If we pursued truth and study and knowledge in Him we should find the knowledge easier and more blessed. If all our hopes, desires, and efforts were illuminated by a reference to Himself, then they would all flash up into beauty and power.

And again, this entire self-surrender should manifest itself in an utter and absolute submission to, and conformity with, His will. The slave has no will but his master's. That is degradation and blasphemy when it is tried to be enforced or practised as between two men ; but it is honour and dignity and blessedness when it is practised as to Christ. Submit! Submit! Obey! obey! Let your wills be held in suspense until His is manifested ; and when it is, then cheerfully take what He sends. If His hand comes blighting and blasting, bowl If His hand comes pointing and directing, follow! The surrender of self must be accomplished in the region of the will. And when I can say, Not my will, hut Thine he done,' then, and in that measure, I can say, I live, yet not I, but Christ liveth in me.'

Again, this entire surrender will manifest itself in the devotion of our whole being to His name and glory. Words easily spoken ! words which if they were truly transmuted into life by any of us would revolutionise our whole nature and conduct! To serve Him, to make Him the End for which we live; to try, as our highest purpose, to spread His sweet name, and to advance His Kingdom--theoretically that is what you Christian men and women say you are doing, by the profession that you make. Practically, I wonder how many of the people who owe themselves to Jesus Christ have never, in all their lives, done a thing for the simple purpose of honouring and glorifying His name.

And further, this entire surrender of self will manifest itself in regard not only to our being and our acting, hut to our having. I do not want to dwell upon this point at any length, but lot me remind you, dear friends, that a slave has no possessions of his own. And you and I, if we are our own owners are so only because we are Christ's slaves. Therefore we have nothing. In the old, had days the slave's cottage, his little bits of chattels, the patch of garden ground with its vegetables, and the few coins that he might have saved by selling these, they all belonged to his master because he belonged to his master. And that is true about you and me, and our balance at our bankers' and our houses and our possessions of M1 sorts. We say we believe that; do we administer these possessions as if we did believe it ? Oh, if there came into our hearts, and kept there, the gush of thankfulness which is the only reasonable answer to the great rush of sacrificing love which Christ has poured upon us, there would be no more difficulties about money in regard of Christian enterprise. Jesus is worthy to receive riches.' Let us see to it that, being His slaves we do not hide away what He has given us from the service of Him to whom it belongs.

And now, dear brethren, all that sacrifice of which I have been speaking, while it is the plainest practical Christianity, and the only kind of life that corresponds to the facts of our relation to Jesus Christ, is a terrible contrast and a sharp rebuke to the average type of Christian among us. I do not want, God knows, I do not want to scold. And I know that if such surrender as my text implies is painful to any man, it is not worth the making; but I beseech you, Christian people, as I would plead with mine own self, to take these simple, threadbare thoughts into your hearts and consciences until it shall become pain to you to keep back, and a joy to surrender, all that you have to the Lord to whom we owe ourselves.

III. Lastly, And One Word, About The Repayment. Jesus Christ Stops In No Man's Debt.

There is an old story in one of the historical books of the Old Testament about people who, in the middle of a doubtful negotiation, were smitten by conscience, and drew back from it. But one of them, with commercial shrewdness, remembered that a portion of their capital was already invested, and he says, What shall we do for the thousand talents that we have given, and are now sacrificing at the bidding of conscience?' And the answer was: The Lord is able to give thee much more than these.' That is true of all sacrifices for Him. He has given us abundant wages beforehand. What we give is His before it was ours. It remains His when it is called ours. We but give Him back His own. There is really nothing to repay, yet He repays, in a hundred ways. He does so by giving us a keen joy in the act of surrender.

That is fifty thousand times greater than the joy of keeping--or rather the difference between the two is not a question so much of quantity as of quality. What I give to Him I have ; like a stone dropped into a stream, if the sun be shining and the ripples glancing, it looks far bigger, and any colour upon it is far brighter there, than when it lay in my hand. So all that is given to Jesus Christ comes back upon a man transformed and glorified, and when we give ourselves to Him, weak and sinful, He renders us back saints to ourselves. The joy of surrender is the sweetest of all the joys that a man has. It is more blessed to give than to receive,' and Christ bestows ourselves upon ourselves that we may have some portion of that joy.

And with it come other gladnesses. There is not only the joy of surrender, and the enhanced possession of all which is surrendered, but there is the larger possession of Himself which comes always as the issue of a surrender of ourselves to Him. When we thus yield He comes into our souls. It is only our self-engrossment that keeps Him out of our hearts; and when our hearts bow, they open: and when we give ourselves to Him it is possible for Him, in larger measure to give Himself to us. If you want to be assured of your gospel, live by it. If you want to have more of certitude of possessing His promises, try the experiment of yielding to His love. If you want more of Christ, give yourselves more to Him.

And as for the future, I need say little about that. There is a future, the overwhelming magnitude of whose recompense of reward shall beggar our loftiest anticipations, and surprise us with its greatness as well as shame us with the consciousness which it awakens that our poor, stained service is far overpaid by it. Such reaping from such sowing will make the joy of the harvest a wonder and a rapture. Who hath first given to Jesus, and" it shall be recompensed to him again?

And now I beseech you to listen to your Saviour appealing to you with the tender word : I have given to thee Myself ; and therein I have given to thee thyself. Now what dost thou give to Me?'

THE END

Hebrews

MHCC: Phm 1:1-7

Faith in Christ, and love to him, should unite saints more closely than any outward relation can unite the people of the world. Paul in his private prayers was particular in remembering his friends. We must remember Christian friends much and often, as their cases may need, bearing them in our thoughts, and upon our hearts, before our God. Different sentiments and ways in what is not essential, must not make difference of affection, as to the truth. He inquired concerning his friends, as to the truth, growth, and fruitfulness of their graces, their faith in Christ, and love to him, and to all the saints. The good which Philemon did, was matter of joy and comfort to him and others, who therefore desired that he would continue and abound in good fruits, more and more, to God's honour.

MHCC: Phm 1:8-14

It does not lower any one to condescend, and sometimes even to beseech, where, in strictness of right, we might command: the apostle argues from love, rather than authority, in behalf of one converted through his means; and this was Onesimus. In allusion to that name, which signifies " profitable," the apostle allows that in time past he had been unprofitable to Philemon, but hastens to mention the change by which he had become profitable. Unholy persons are unprofitable; they answer not the great end of their being. But what happy changes conversion makes! of evil, good; of unprofitable, useful. Religious servants are treasures in a family. Such will make conscience of their time and trusts, and manage all they can for the best. No prospect of usefulness should lead any to neglect their obligations, or to fail in obedience to superiors. One great evidence of true repentance consists in returning to practise the duties which have been neglected. In his unconverted state, Onesimus had withdrawn, to his master's injury; but now he had seen his sin and repented, he was willing and desirous to return to his duty. Little do men know for what purposes the Lord leaves some to change their situations, or engage in undertakings, perhaps from evil motives. Had not the Lord overruled some of our ungodly projects, we may reflect upon cases, in which our destruction must have been sure.

MHCC: Phm 1:15-22

When we speak of the nature of any sin or offence against God, the evil of it is not to be lessened; but in a penitent sinner, as God covers it, so must we. Such changed characters often become a blessing to all among whom they reside. Christianity does not do away our duties to others, but directs to the right doing of them. True penitents will be open in owning their faults, as doubtless Onesimus had been to Paul, upon his being awakened and brought to repentance; especially in cases of injury done to others. The communion of saints does not destroy distinction of property. This passage is an instance of that being imputed to one, which is contracted by another; and of one becoming answerable for another, by a voluntary engagement, that he might be freed from the punishment due to his crimes, according to the doctrine that Christ of his own will bore the punishment of our sins, that we might receive the reward of his righteousness. Philemon was Paul's son in the faith, yet he entreated him as a brother. Onesimus was a poor slave, yet Paul besought for him as if seeking some great thing for himself. Christians should do what may give joy to the hearts of one another. From the world they expect trouble; they should find comfort and joy in one another. When any of our mercies are taken away, our trust and hope must be in God. We must diligently use the means, and if no other should be at hand, abound in prayer. Yet, though prayer prevails, it does not merit the things obtained. And if Christians do not meet on earth, still the grace of the Lord Jesus will be with their spirits, and they will soon meet before the throne to join for ever in admiring the riches of redeeming love. The example of Onesimus may encourage the vilest sinners to return to God, but it is shamefully prevented, if any are made bold thereby to persist in evil courses. Are not many taken away in their sins, while others become more hardened? Resist not present convictions, lest they return no more.

MHCC: Phm 1:23-25

Never have believers found more enjoyment of God, than when suffering together for him. Grace is the best wish for ourselves and others; with this the apostle begins and ends. All grace is from Christ; he purchased, and he bestows it. What need we more to make us happy, than to have the grace of our Lord Jesus Christ with our spirit? Let us do that now, which we should do at the last breath. Then men are ready to renounce the world, and to prefer the least portion of grace and faith before a kingdom.

Matthew Henry: Phm 1:1-7

I. In the first two verses of the preface we have the persons from and to whom it is written, with some annexed note or title, implying somewhat of argument to the purpose of the letter.

1. The persons writing: Paul, the principal, who calls himself a prisoner of Jesus Christ, that is, for Jesus Christ. To be a prisoner simply is no comfort nor honour; but such as Paul was, for the faith and preaching of the gospel, this was true glory, and proper to move Philemon upon the request made to him by such a one. A petition from one suffering for Christ and his gospel would surely be tenderly regarded by a believer and minister of Christ, especially when strengthened too with the concurrence of Timothy, one eminent in the church, sometimes called by Paul his son in the faith, but now, it is likely, grown more in years, he styles him his brother. What could be denied to two such petitioners? Paul is not slight in serving a poor convert; he gets all the additional help he can in it.

2. The persons written to are Philemon and Apphia, and with them Archippus, and the church in Philemon's house. Philemon, the master of Onesimus, was the principal, to whom the letter is inscribed, the head of the family, in whom were the authority and power of taking in or shutting out, and whose property Onesimus was: with him therefore chiefly lay the business. To Philemon our dearly beloved, and fellow-labourer; a good man he was, and probably a minister, and on both accounts dearly beloved by Paul. A lover of good men is one property of a good minister (Tit 1:8), and especially must such love those who labour with them in the work of the gospel, and who are faithful therein. The general calling as Christians knits those together who are Christian; but, when conjunction in the special calling as ministers is added, this will be further endearing. Paul, in the highest degree of ministry, not only calls Timothy, an evangelist, his brother, but Philemon, an ordinary pastor, his dearly beloved fellow-labourer - an example of humility and condescension, and of all affectionate regards, even in those that are highest in the church, towards others that are labourers in the same special heavenly calling. With Philemon Apphia is joined, probably his yoke-fellow; and, having a concern in the domestic affairs, the apostle directs to her likewise. She was a party offended and injured by Onesimus, and therefore proper to be taken notice of in a letter for reconciliation and forgiveness. Justice and prudence would direct Paul to this express notice of her, who might be helpful in furthering the good ends of his writing. She is set before Archippus, as more concerned and having more interest. A kind conjunction there is in domestic matters between husband and wife, whose interests are one, and whose affections and actings must correspond. These are the principal parties written to. The less principal are, Archippus, and the church in Philemon's house. Archippus was a minister in the church of Colosse, Philemon's friend, and probably co-pastor with him; Paul might think him one whom Philemon would advise with, and who might be capable of furthering the good work of peace-making and forgiveness, and therefore might judge fit to put him in the inscription of the letter, with the adjunct of fellow-soldier. He had called Philemon his fellow-labourer. Ministers must look on themselves as labourers and soldiers, who must therefore take pains, and endure hardship; they must stand on their guard, and make good their post; must look on one another as fellow-labourers, and fellow-soldiers, who must stand together, and strengthen one another's hands and hearts in any work of their holy function and calling: they need see to it that they be provided with spiritual weapons, and skill to use them; as labourers they must minister the word, and sacraments, and discipline, and watch over souls, as those that must give an account of them; and, as soldiers, they must fight the Lord's battles, and not entangle themselves in the things of this life, but attend to the pleasing of him who hath chosen them to be soldiers, 2Ti 2:4. To those it is added, And to the church in thy house, his whole family, in which the worship of God was kept up, so that he had, as it were, a church in his house. Observe, (1.) Families which generally may be most pious and orderly may yet have one or other in them impious and wicked. This was the aggravation of Onesimus's sin, that it was where he might and should have learned better; it is likely that he was secret in him misconduct, till his flight discovered him. Hearts are unknown but to God, till overt acts discover them. (2.) This one evil servant did not hinder Philemon's house from being called and counted a church, for the religious worship and order that were kept up in it; and such should all families be - nurseries of religion, societies where God is called on, his word is read, his sabbaths are observed, and the members are instructed in the knowledge of him and of their duty to him, neglect of which is followed with ignorance and all corruption. Wicked families are nurseries for hell, as good ones are for heaven. (3.) Masters and others of the family may not think it enough to be good, singly and severally in their personal capacities, but they must be socially so; as here Philemon's house was a church; and Paul, for some concern that all might have in this matter of Onesimus, directs to them all, that their affection as well as Philemon's might return to him, and that in their way and place they might further, and not hinder, the reconciliation wished and sought. Desirable it is that all in a family be well affected towards one another, for furthering their particular welfare and for the common good and benefit of all. On such accounts might it be that Paul inscribed his letter here so generally, that all might be the more ready to own and receive this poor convert, and to behave affectionately towards him. Next to this inscription is,

II. The apostle's salutation of those named by him (Phm 1:3): Grace to you and peace from God our Father and the Lord Jesus Christ. This is the token in every epistle; so the apostle writes. He is a hearty well-wisher to all his friends, and wishes for them the best things; not gold, nor silver, nor any earthly good, in the first or chief place, but grace and peace from God in Christ; he cannot give them himself, but he prays for them from him who can bestow them. Grace, the free favour and good-will of God, the spring and fountain of all blessings; and peace, all good, as the fruit and effect of that grace. To you, that is, be bestowed on you, and continued to you, with the comfortable feeling and sense of it in yourselves. From God our Father and the Lord Jesus Christ. The Holy Spirit also is understood, though not named; for all acts towards the creatures of the whole Trinity: from the Father, who is our Father in Christ, the first in order of acting as of subsisting; and from Christ, his favour and good-will as God, and the fruits of it through him as Mediator, God - man. It is in the beloved that we are accepted, and through him we have peace and all good things, who is, with the Father and Spirit, to be looked to and blessed and praised for all, and to be owned, not only as Jesus and Christ, but as Lord also. In 2Co 13:14 the apostle's benediction is full: The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all, Amen. Observe, Spiritual blessings are first and especially to be sought for ourselves and others. The favour of God and peace with him, as in itself it is the best and most desirable good, so is it the cause of all other, and what puts sweetness into every mercy and can make happy even in the want of all earthly things. Though there be no herd in the stall, and the labour of the olive fail, yet may such rejoice in the Lord, and joy in the God of their salvation, Hab 3:17, Hab 3:18. There are many that say, Who will show us any good? But, if God lift up the light of his countenance, this will put more joy and gladness into the heart than all worldly increase, Psa 4:6, Psa 4:7. And Num 6:26, The Lord lift up the light of his countenance upon thee, and give thee peace. In this is summarily all good, and from this one fountain, God the Father, Son, and Spirit, all comes. After this salutation of the apostle to Philemon, and his friends and family, for better making way still for his suit to him,

III. He expresses the singular and affection he had for him, by thanksgiving and prayer to God in his behalf, and the great joy for the many good things he knew and heard to be in him, Phm 1:4-7. The apostle's thanksgiving and prayer for Philemon are here set forth by the object, circumstance, and matter of them, with the way whereby much of the knowledge of Philemon's goodness came to him.

1. Here is the object of Paul's praises and prayers for Philemon: I thank my God, making mention of thee in my prayers, Phm 1:4. Observe, (1.) God is the author of all the good that is in any, or that is done by them. From me is thy fruit found, Hos 14:8. To him therefore is all the praise due. 1Ch 29:13, 1Ch 29:14, But [or for] who am I, and what is my people, that we should be able to offer so willingly after this sort? For all things come of thee, both wherewith to offer, and the will and heart to do it. On this account (says he) we thank thee our God, and praise thy glorious name. (2.) It is the privilege of good men that their praises and prayers they come to God as their God: Our God, we thank thee, said David; and I thank my God, said Paul. (3.) Our prayers and praises should be offered up to God, not for ourselves only, but for others also. Private addresses should not be altogether with a private spirit, minding our own things only, but others must be remembered by us. We must be affected with joy and thankfulness for any good in them, or done by them, or bestowed on them, as far as is known to us, and seek for them what they need. In this lies no little part of the communion of saints. Paul, in his private thanksgivings and prayers, was often particular in remembering his friends: I thank my God, making mention of thee in my prayers; sometimes it may be by name, or at least having them particularly in his thoughts; and God knows who is meant, though not named. This is a means of exercising love, and obtaining good for others. Strive with me, by your prayers to God for me, said the apostle: and what he desired for himself he surely practised on behalf of others; so should all. Pray one for another, says James, Jam 5:16.

2. Here is the circumstance: Always making mention of thee. Always - usually, not once or twice only, but frequently. So must we remember Christian friends much and often, as their case may need, bearing them in our thoughts and upon our hearts before our God.

3. Here is the matter both of his praises and prayers, in reference to Philemon.

(1.) Of his praises. [1.] He thanks God for the love which he heard Philemon had towards the Lord Jesus. He is to be loved as God superlatively, as his divine perfections require; and as related to us, the Lord, and our Lord, our Maker, Redeemer, and Saviour, who loved us, and gave himself for us. Paul thanks God for what he heard of this, the signal marks and expressions of it in Philemon. [2.] For his faith in Christ also. Love to Christ, and faith in him, are prime Christian graces, for which there is great ground of praise to God, where he has blessed any with them, as Rom 1:8, I thank my God because your faith is published throughout the world; and, in reference to the Colossians (Col 1:3, Col 1:4), We give thanks to God since we heard of your faith in Christ Jesus. This is a saving grace, and the very principle of Christian life and of all good works. [3.] He praises God likewise for Philemon's love to all the saints. These two must go together; for he who loveth him that begat must and will love those also that are begotten of him. The apostle joins them in that (Col 1:3, Col 1:4), We give thanks to God since we heard of your faith in Christ Jesus, and of the love which you have to all the saints. These bear the image of Christ, which will be loved by every Christian. Different sentiments and ways in what is not essential will not make a difference of affection as to the truth, though difference in the degrees of love will be according as more or less of that image is discerned. Mere external differences are nothing here. Paul calls a poor converted slave his bowels. We must love, as God does, all saints. Paul thanked God for the good that was not only in the churches, but in the particular persons he wrote to, and though this too was known to him merely by report: Hearing of thy love and faith, which thou hast towards the Lord Jesus, and towards all saints. This was what he enquired after concerning his friends, the truth, and growth, and fruitfulness of their graces, their faith in Christ, and love to him and to all the saints. Love to saints, if it be sincere, will be catholic and universal love towards all saints; but faith and love, though in the heart they are hidden things, are known by the effects of them. Therefore,

(2.) The apostle joins prayer with his praises, that the fruits of Philemon's faith and love might be more and more conspicuous, so as that the communication of them might constrain others to the acknowledgment of all the good things that were in him and in his house towards Christ Jesus; that their light might so shine before men that they, seeing their good works, might be stirred up to imitate them, and to glorify their Father who is in heaven. Good works must be done, not of vain-glory to be seen, yet such as may be seen to God's glory and the good of men.

4. He adds a reason, both of his prayer and his praises (Phm 1:7): For " we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother. The good thou hast done and still doest is abundant matter of joy and comfort to me and others, who therefore desire you may continue and abound in such good fruits more and more, to God's honour and the credit of religion. The administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God, "2Co 9:12.

Matthew Henry: Phm 1:8-25

We have here,

I. The main business of the epistle, which was to plead with Philemon on behalf of Onesimus, that he would receive him and be reconciled to him. Many arguments Paul urges for this purpose, Phm 1:8-21. The

1st Argument is taken from what was before noted, and is carried in the illative wherefore: "Seeing so much good is reported of thee and found in thee, especially thy love to all saints, now let me see it on a fresh and further occasion; refresh the bowels of Onesimus and mine also, in forgiving and receiving him, who is now a convert, and so a saint indeed, and meet for thy favour and love."Observe, A disposition to do good, together with past instances and expressions of it, is a good handle to take hold of for pressing to more. " Be not weary of well-doing, go on as thou art able, and as new objects and occasions occur, to do the same still."The

2nd Argument is from the authority of him that was now making this request to him: I might be very bold in Christ to enjoin thee that which is convenient, Phm 1:8. The apostles had under Christ great power in the church over the ordinary ministers, as well as the members of it, for edification; they might require of them what was fit, and were therein to be obeyed, which Philemon should consider. This was a matter within the compass of the apostle's power to require, though he would not in this instance act up to it. Observe, Ministers, whatever their power be in the church, are to use prudence in the exercise of it; they may not unseasonably, nor further than is requisite, put it forth; in all they must use godly wisdom and discretion. Wherefore this may be a

3rd Argument, Waiving the authority which yet he had to require, he chooses to entreat it of him (Phm 1:9): Yet for love's sake I rather beseech thee. Observe, It is no disparagement for those who have power to be condescending, and sometimes even to beseech, where, in strictness of right, they might command; so does Paul here, though an apostle: he entreats where he might enjoin, he argues from love rather than authority, which doubtless must carry engaging influence with it. And especially, which may be a

4th Argument, When any circumstance of the person pleading gives additional force to his petition, as here: Being such a one as Paul the aged, and now also a prisoner of Jesus Christ. Years bespeak respect; and the motions of such, in things lawful and fit, should be received with regard. The request of an aged apostle, and now suffering for Christ and his gospel, should be tenderly considered. "If thou wilt do any thing for a poor aged prisoner, to comfort me in my bonds, and make my chain lighter, grant me this which I desire: hereby in a manner you will do honour to Christ in the person of an aged suffering servant of his, which doubtless he will take as done to himself."He makes also a

5th Argument, From the spiritual relation now between Onesimus and himself: I beseech thee for my son Onesimus, whom I have begotten in my bonds, Phm 1:10. "Though of right and in a civil respect he by thy servant, yet in a spiritual sense he is now a son to me, God having made me the instrument of his conversion, even here, where I am a prisoner for Christ's sake."Thus does God sometimes honour and comfort his suffering servants, not only working good in themselves by their sufferings, exercising and improving thereby their own graces, but making them a means of much spiritual good to others, either of their conversion, as of Onesimus here, or of their confirmation and strengthening, as Phi 1:14, Many brethren, waxing confident by my bonds, are much more bold to speak the word of the Lord without fear. When God's servants are bound, yet his word and Spirit are not bound; spiritual children may then be born to them. The apostle lays an emphasis here: My son, whom I have begotten in my bonds; he was dear to him, and he hoped would be so to Philemon, under this consideration. Prison-mercies are sweet and much set by. Paul makes an argument to Philemon from this dear relation that now was between Onesimus and him, his son begotten in his bonds. And a

6th Argument is from Philemon's own interest: Who in time past was to thee unprofitable, but now profitable to thee and to me, Phm 1:11. Observe, (1.) Unsanctified persons are unprofitable persons; they answer not the great end of their being and relations. Grace makes good for somewhat: " In time past unprofitable, but now profitable, inclined and fitted to be so, and will be so to thee, his master, if thou receive him, as he has since his conversion been here to me, ministering to me in my confinement."There seems an allusion to the name Onesimus, which signifies profitable. Now he will answer to his name. It may be noted also how the apostle speaks in this matter, not as Onesimus's former case and conduct might warrant; he had wronged his master, and ran away from him, and lived as if he were his own and not his; yet as God covers the sins of penitents, forgives and does not upbraid, so should men. How tenderly does Paul here speak! Not that Onesimus's sin was small, nor that he would have any, much less himself, to take it so; but having been humbled for it, and doubtless taken shame to himself on account thereof, the apostle now would not sink his spirit by continuing to load and burden him therewith, but speaks thus tenderly when he is pleading with Philemon not to make severe reflections on his servant's misconduct, but to forgive. (2.) What happy changes conversion makes - of evil good! of unprofitable useful! Religious servants are a treasure in a family. Such will make conscience of their time and trusts, promoting the interests of those whom they serve, and managing all they can for the best. This then is the argument here urged: "It will now be for thy advantage to receive him: thus changed, as he is, thou mayest expect him to be a dutiful and faithful servant, though in time past he was not so."Whereupon,

7th Argument, He urges Philemon from the strong affection that he had to Onesimus. He had mentioned the spiritual relation before, My son begotten in my bonds; and now he signifies how dear he was to him: Thou therefore receive him, that is my own bowels, Phm 1:12. "I love him as I do myself, and have sent him back to thee for this end, that thou shouldst receive him; do it therefore for my sake, receive him as one thus dear to me."Observe, Even good men may sometimes need great earnestness and entreaty to lay their passions, let go their resentments, and forgive those who have injured and offended them. Some have thought it to look this way, when Paul is so pathetic and earnest, mustering up so many pleas and arguments to gain what he requests. Philemon, a Phrygian, might perhaps be naturally of a rough and difficult temper, and thence need no little pains in touching all the springs that might move him to forgiveness and reconciliation; but rather should we strive to be like God, who is slow to anger, ready to forgive, and abundant in pardons. And again, an

8th Argument is from the apostle's denying himself in sending back Onesimus: though he might have presumed upon Philemon's leave to detain him longer, yet he would not, Phm 1:13, Phm 1:14. Paul was now in prison, and wanted a friend or servant to act for him, and assist him, for which he found Onesimus fit and ready, and therefore would have detained him to minister to him, instead of Philemon himself, whom if he had requested to have come to him in person for such purpose, he might have presumed he would not have refused; much less might he have reckoned that he would be unwilling his servant should do this in his stead; yet he would not take this liberty, though his circumstances needed it: I have sent him back to thee, that any good office of thine to me might not be of necessity, but willingly. Observe, Good deeds are most acceptable to God and man when done with most freedom. And Paul herein, notwithstanding his apostolical power, would show what regard he had to civil rights, which Christianity does by no means supersede or weaken, but rather confirm and strengthen. Onesimus, he knew, was Philemon's servant, and therefore without his consent not to be detained from him. In his unconverted state he had violated that right, and withdrawn himself, to his master's injury; but, now that he had seen his sin and repented, he was willing and desirous to return to his duty, and Paul would not hinder this, but rather further it. He might indeed have presumed on Philemon's willingness; but, but notwithstanding his need, he would deny himself rather than take that way. And he further urges,

9th Argument, That such a change was now wrought in Onesimus that Philemon needed not fear his ever running from him, or injuring him any more: For perhaps he therefore departed for a season, that thou shouldest receive him for ever, Phm 1:15. There are those of whom Solomon says, If thou deliver them, thou must do it again (Pro 19:19); but the change wrought in Onesimus was such that he would never again need one thus to intercede for him. Charity would so hope and judge, yea, so it would be; yet the apostle speaks cautiously, that none might be bold to make another such experiment in expectation of a like gracious issue. Observe, (1.) In matters that may be wrested to ill, ministers must speak warily, that kind providences of God towards sinners be not abused to encouragements to sin, or abatements of just abhorrence of it: Perhaps he therefore departed from thee for a season, etc. (2.) How tenderly still the sins of penitents are spoken of; he calls it a departure for a season, instead of giving it the term that it deserved. As overruled and ordered by God, it was a departure; but in itself, and in respect of the disposition and manner of the act, it was a criminal going away. When we speak of the nature of any sin or offence against God, the evil of it is not to be lessened; but in the person of a penitent sinner, as God covers it, so must we: " He departed for a season, that thou shouldst receive him for ever, that upon conversion he may return, and be a faithful and useful servant to thee as long as he lives." Bray a fool in a mortar, yet will not his folly depart from him. But it is not so with true penitents: they will not return to folly. (3.) Observe the wisdom, and goodness, and power of God, in causing that to end so happily which was begun and carried on for some time so wickedly, thus regarding a poor vassal, one of such low rank and condition and so little regarded by men, working so good and great a change in him who was so far gone in evil ways, who had wronged a master so good, had run from a family so pious, from the means of grace, the church in his house, that he should be led into the way of salvation who had fled from it, and find means made effectual at Rome who had been hardened under them at Colosse. What riches are here of divine grace! None so low, nor mean, nor vile, as utterly to be despaired of. God can meet with them when running from him; can make means effectual at one time and place, which have not been so at another. So was it in this instance of Onesimus; having returned to God, he now returns to his master, who will have more service and better hold of him than ever - by conscience of his duty and faithfulness in it to his life's end; his interest therefore it will be now to receive him. So God often brings gain to his people out of their losses. And, besides interest, a

10th Argument is taken from the capacity under which Onesimus now would return, and must be received by Philemon (Phm 1:16): " Not now as a servant (that is, not merely or so much), but above a servant (in a spiritual respect), a brother beloved, one to be owned as a brother in Christ, and to be beloved as such, upon account of this holy change that is wrought in him, and one therefore who will be useful unto thee upon better principles and in a better manner than before, who will love and promote the best things in thy family, be a blessing in it, and help to keep up the church that is in thy house."Observe, (1.) There is a spiritual brotherhood between all true believers, however distinguished in civil and outward respects; they are all children of the same heavenly Father, have a right to the same spiritual privileges and benefits, must love and do all good offices to and for one another as brethren, though still in the same rank, and degree, and station, wherein they were called. Christianity does not annul nor confound the respective civil duties, but strengthens the obligation to them, and directs to a right discharge of them. (2.) Religious servants are more than mere ordinary servants; they have grace in their hearts, and have found grace in God's sight, and so will in the sight of religious masters. Psa 101:6, Mine eyes are upon the faithful of the land, that they may dwell with me. He that walketh in a perfect way, he shall serve me. "Onesimus having now become such, receive and regard him as one that is partaker of the same common faith, and so a brother beloved, specially to me who have been the instrument of his conversion."Good ministers love not so much according to the outward good which they receive as the spiritual good which they do. Paul called Onesimus his own bowels, and other converts his joy and crown. " A brother beloved, specially to me, but how much more to thee, both in the flesh and in the Lord; by a double tie therefore (both civil and religious) thy servant: thy property, one of thy house and family, and now, in a spiritual respect, thy brother in Christ, which heightens the engagement. He is God's servant and thine too; here are more ties than he is under to me. How readily therefore should he be received and loved by thee, as one of thy family and one of the true faith, one of thy house and one of the church in thy house!"This argument is strengthened by another, the

11th Argument, From the communion of saints: If thou count me therefore a partner, receive him as myself, Phm 1:17. There is a fellowship among saints; they have interest one in another, and must love and act accordingly. "Now show thy love to me, and the interest I have in thee, by loving and receiving one so near and dear to me, even as myself; own and treat him as thou wouldst me, with a like ready and true, though perhaps not equal, affection."But why such concern and earnestness for a servant, a slave, and such a one as had misbehaved? Answer, Onesimus being now penitent, it was doubtless to encourage him, and to support him against the fears he might have in returning to a master whom he had so much abused and wronged, to keep him from sinking into despondency and dejection, and encourage him to his duty. Wise and good ministers will have great and tender care of young converts, to encourage and hearten them what they can to and in their duty. Objection, But Onesimus had wronged as well as offended his master. The answer to this makes a

12th Argument, A promise of satisfaction to Philemon: If he hath wronged thee, or oweth thee aught, etc., Phm 1:18, Phm 1:19. Here are three things:

(1.) A confession of Onesimus's debt to Philemon: If he hath wronged thee, or oweth thee aught. It is not an if of doubting, but of illation and concession; seeing he hath wronged thee, and thereby has become indebted to thee; such an if as Col 3:1 and 2Pe 2:4, etc. Observe, True penitents will be ingenuous in owning their faults, as doubtless Onesimus had been to Paul, upon his being awakened and being brought to repentance; and especially is this to be done in cases of injury to others. Onesimus by Paul owns the wrong. And,

(2.) Paul here engages for satisfaction: Put that on my account; I Paul have written it with my own hand, I will repay it. Observe, [1.] The communion of saints does not destroy distinction of property: Onesimus, now converted, and become a brother beloved, is yet Philemon's servant still, and indebted to him for wrongs that he had done, and not to be discharged but by free and voluntary remission, or on reparation made by himself, or some other in his behalf, which part, rather than fail, the apostle undertakes for him. [2.] Suretiship is not in all cases unlawful, but in some is a good and merciful undertaking. Only know the person and case, be not surety for a stranger (Pro 11:15), and go not beyond ability; help thy friend thou mayest, as far as will comport with justice and prudence. And how happy for us that Christ would be made the surety of a better covenant (Heb 7:22), that he would be made sin for us who knew no sin, that we might be made the righteousness of God in him! And, [3.] Formal securities by writing, as well as by word and promise, may be required and given. Persons die, and words may be forgotten or mistaken; writing better preserves right and peace, and has been in use with good persons, as well as others, in all ages, Jer 32:9, etc.; Luk 16:5-7. It was much that Paul, who lived on contributions himself, would undertake to make good all loss by an evil servant to his master; but hereby he expresses his real and great affection for Onesimus, and his full belief of the sincerity of his conversion: and he might have hope that, notwithstanding this generous offer, Philemon would not insist on it, but freely remit all, considering,

(3.) The reason of things between him and Philemon: " Albeit, I do not say to thee how thou owest unto me even thy own self besides; thou wilt remember, without my reminding thee, that thou are on other accounts more in debt to me than this comes to."Modesty in self-praises is true praise. The apostle glances at the benefits he had conferred on Philemon: "That thou art any thing in grace and acceptation with God, or enjoyest any thing in a right and comfortable manner, it is, under God, owing to my ministry. I have been the instrument in his hand of all that spiritual good to thee; and what thy obligation to me on this account is I leave to thee to consider. Thy forgiving a pecuniary debt to a poor penitent for my sake and at my request, and which, however, I now take upon myself to answer, thy remitting it to him, or to me, now his surety, thou wilt confess, is not so great a thing; here is more per contra: Thou owest to me even thy ownself besides. "Observe, How great the endearments are between ministers and those towards whom their endeavours have been blessed to their conversion or spiritual edification! If it had been possible (said Paul to the Galatians), you would have plucked out your own eyes, and have given them to me, Gal 4:15. On the other hand he calls them his children, of whom he travailed again, till Christ was formed in them, that is, the likeness of Christ more fully. So 1Th 2:8, We were willing to have imparted to you not the gospel of God only, but also our own souls, because you were dear unto us. By way of allusion, this may illustrate Christ's undertaking for us. We had revolted from God, and by sin had wronged him, but Christ undertakes to make satisfaction, the just for the unjust, that he might bring us unto God. "If the sinner owes thee aught, put it upon my account, I will pay the debt; let his iniquity be laid on me, I will bear the penalty."Further, a

13th Argument is from the joy and comfort the apostle hereby would have on Philemon's own account, as well as on Onesimus's in such a seasonable and acceptable fruit of Philemon's faith and obedience: Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord, Phm 1:20. Philemon was Paul's son in the faith, yet he entreats him as a brother; Onesimus a poor slave, yet he solicits for him as if he were seeking some great thing for himself. How pathetic is he! " Yea, brother, or O my brother (it is an adverb of wishing or desiring), let me have joy of thee in the Lord. Thou knowest that I am now a prisoner or the Lord, for his sake and cause, and need all the comfort and support that my friends in Christ can give me: now this will be a joy to me, I shall have joy of thee in the Lord, as seeing such an evidence and fruit of thy own Christian faith and love, and on Onesimus's account, who hereby will be relieved and encouraged."Observe, (1.) Christians should do the things that may rejoice the hearts of one another, both people and minister reciprocally, and ministers of their brethren. From the world they expect trouble; and where may they look for comfort and joy but in one another? (2.) Fruits of faith and obedience in people are the minister's greatest joy, especially the more of love appears in them to Christ and his members, forgiving injuries, showing compassion, being merciful as their heavenly Father is merciful. " Refresh my bowels in the Lord. It is not any carnal selfish respect I am actuated by, but what is pleasing to Christ, and that he may have honour therein."Observe, [1.] The Lord's honour and service are a Christian's chief aim in all things. And, [2.] It is meat and drink to a good minister to see people ready and zealous in what is good, especially in acts of charity and beneficence, as occasions occur, forgiving injuries, remitting somewhat of their right, and the like. And, once more, his last, which is the

14th Argument, Lies in the good hope and opinion which he expresses of Philemon: Having confidence in thy obedience, I wrote unto thee, knowing that thou wilt also do more than I say, Phm 1:21. Good thoughts and expectations of us more strongly move and engage us to do the things expected from us. The apostle knew Philemon to be a good man, and was thence persuaded of his readiness to do good, and that not in a scanty and niggardly manner, but with a free and liberal hand. Observe, Good persons will be ready for good works, and not narrow and pinching, but abundant in them. Isa 32:8, The liberal deviseth liberal things. The Macedonians first gave themselves to the Lord, and then to his apostles by the will of God, to do what good they could with what they had, according as occasions offered.

Thus far is the substance and body of the epistle. We have,

II. The conclusion, where,

1. He signifies his good hope of deliverance, through their prayers, and that shortly he might see them, desiring Philemon to make provision for him: But withal prepare me also a lodging; for I trust that through your prayers I shall be given unto you, Phm 1:22. But withal, or moreover. He comes to another thing, yet, as may seem, not without some eye to the matter which he had been upon, that might be furthered by this intimation that he hoped he should himself soon follow, and know the effect of his epistle, which Philemon would therefore be the more stirred up to see might be to his satisfaction. Now here is,

(1.) The thing requested: Prepare me also a lodging; under this all necessaries for a stranger are included. He wills Philemon to do it, intending to be his guest, as most to his purpose. Observe, Hospitality is a great Christian duty, especially in ministers, and towards ministers, such as the apostle was, coming out of such dangers and sufferings for Christ and his gospel. Who would not show the utmost of affectionate regards to such a one? It is an honourable title that he gives Gaius (Rom 16:23), My host, and of the whole church. Onesiphorus is also affectionately remembered by the apostle on this account (2Ti 1:16, 2Ti 1:18), The Lord give mercy to the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain; and in how many things he ministered to me at Ephesus, thou knowest.

(2.) Here is the ground of the apostle's request: For I trust that through your prayers I shall be given unto you. He did not know how God might deal with him, but the benefit of prayer he had often found, and hoped he should again, for deliverance, and liberty to come to them. Observe, [1.] Our dependence is on God for life and liberty and opportunity of service; all is by divine pleasure. [2.] When abridged of these or any other mercies, our trust and hope must be in God, without fainting or succumbing, while our case is depending. But yet, [3.] Trust must be with the use of means, prayer especially, though no other should be at hand; this hath unlocked heaven and opened prison-doors. The fervent effectual prayer of the righteous availeth much. [4.] Prayer of people for ministers, especially when they are in distress and danger, is their great duty; ministers need and request it. Paul, though an apostle, did so with much earnestness, Rom 15:30; 2Co 1:11; Eph 6:18, Eph 6:19; 1Th 5:25. The least may in this way be helpful to the greatest. Yet, [5.] Though prayer obtains, yet it does not merit the things obtained: they are God's gift, and Christ's purchase. I trust that through your prayers, charisthēsomai humin - I shall be freely bestowed on you. What God gives, he will yet be sought to for, that mercies may be valued the more, and known whence they come, and God may have the praise. Minister's lives and labours are for the people's good; the office was set up for them; he gave gifts for men, apostles, etc. Eph 4:8, Eph 4:11, Eph 4:12. Their gifts, and labours, and lives, all are for their benefit. 1Co 3:21, 1Co 3:22, All things are yours, Apollos, Cephas, etc. [6.] In praying for faithful ministers, people in effect pray for themselves: " I trust I shall be given unto you, for your service, and comfort, and edification in Christ."See 2Co 4:15. [7.] Observe the humility of the apostle; his liberty, should he have it, he would own to be through their prayers, as well as, or more than, his own; he mentions them only through the high thoughts he had of the prayers of many, and the regard God would show to his praying people. Thus of the first thing in the apostle's conclusion.

2. he sends salutations from one who was his fellow-prisoner, and four more who were his fellow-labourers, Phm 1:23, Phm 1:24. Saluting is wishing health and peace. Christianity is no enemy to courtesy, but enjoins it, 1Pe 3:8. It is a mere expression of love and respect, and a means of preserving and nourishing them. There salute thee Epaphras, my fellow-prisoner in Christ Jesus. he was of Colosse, and so countryman and fellow-citizen with Philemon; by office he seems to have been an evangelist, who laboured among the Colossians (if he was not the first converter of them), for whom he had special affection. Our dear fellow-servant (said St. Paul), and for you a faithful minister of Christ (Col 1:7), and (Col 4:12, Col 4:13), A servant of Christ, always labouring for you in prayers. I bear him record that he hath a great zeal for you, etc. A very eminent person therefore this was, who, being at Rome, perhaps accompanying Paul, and labouring in the same work of preaching and propagating the gospel, was confined in the same prison, and for the same cause; both termed prisoners in Christ Jesus, intimating the ground of their imprisonment, not any crime or wickedness, but for the faith of Christ and their service to him. An honour it is to suffer shame for Christ's name. My fellow-prisoner in Christ Jesus is mentioned as his glory and the apostle's comfort; not that he was a prisoner and so hindered from his work (this was matter of affliction), but that, seeing God thus permitted and called him to suffer, his providence so ordered it that they suffered together, and so had the benefit and comfort of one another's prayers, and help, it may be, in some things; this was a mercy. So God sometimes lightens the sufferings of his servants by the communion of saints, the sweet fellowship they have one with another in their bonds. Never more enjoyment of God have they found than when suffering together for God. So Paul and Silas, when their feet were fast in the stocks, had their tongues set at liberty, and their hearts tuned for the praises of God. - Marcus, Aristarchus, Demas, Lucas, my fellow-labourers. The mention of these seems in a manner to interest them in the business of the latter. How ill would it look by denial of the request of it to slight so many worthy names as most of these, at least, were! Marcus, cousin of Barnabas, and son of Mary, who was so hospitable to the saints at Jerusalem (Col 4:10, Act 12:12), and whose house was the place of meeting for prayer and the worship of God. Though some failing seems to have been in him when Paul and he parted, yet in conjunction with Barnabas he went on with his work, and here Paul and he, we perceive, were reconciled, and differences forgotten, 2Ti 4:11. He bids Mark to be brought to him, for he is profitable to me for the ministry, that is, of an evangelist. Aristarchus is mentioned with Marcus (Col 4:10), and called there by Paul his fellow-prisoner; and speaking there of Marcus, sister's son to Barnabas, he adds, Touching whom you received commandments; if he come unto you, receive him: an evidence that he himself had received him, and was reconciled to him. Next is Demas, who hitherto, it seems, appeared not faulty, though he is censured (2Ti 4:10) as having forsaken Paul, from love of this present world. But how far his forsaking was, whether total from his work and profession, or partial only, and whether he repented and returned to his duty, scripture is silent, and so much we be: no mark of disgrace lay on him here, but he is joined with others who were faithful, as he is also in Col 4:14. Lucas is the last, that beloved physician and evangelist, who came to Rome, companion with Paul, Col 4:14; 2Ti 4:11. He was Paul's associate in his greatest dangers, and his fellow-labourer. The ministry is not a matter of carnal ease nor pleasure, but of pains; if any are idle in it, they answer not their calling. Christ bids his disciples pray the Lord of the harvest to send forth labourers, not loiterers, into his harvest, Mat 9:38. And the people are extorted to know those that labour among them, and are over them in the Lord, and to esteem them very highly in love for their work's sake, 1Th 5:12, 1Th 5:13. My fellow-labourers, says the apostle: ministers must be helpers together of the truth; they serve the same Lord, in the same holy work and function, and are expectants of the same glorious reward; therefore they must be assistants to each other in furthering the interest of their great and common Master. Thus of the salutations, and then,

3. Here is the apostle's closing prayer and benediction, Phm 1:25. Observe, (1.) What is wished and prayed for: Grace, the free favour and love of God, together with the fruits and effects of it in all good things, for soul and body, for time and eternity. Observe, Grace is the best wish for ourselves and others; with this the apostle begins and ends. (2.) From whom: Our Lord Jesus Christ, the Son of God, second Person in the Trinity, Lord by natural right, by whom, and for whom, all things were created (Col 1:16, Joh 1:1-3), and who is heir of all things, and, as God-man and Mediator, who purchased us, and to whom we are given by the Father. Jesus, the Saviour, Mat 1:21. We were lost and undone; he recovers us, and repairs the ruin. He saves by merit, procuring pardon and life for us; and by power, rescuing us from sin, and Satan, and hell, and renewing us to the likeness, and bringing us to the enjoyment, of God: thus is he Jesus; and Christ, the Messiah or anointed, consecrated and fitted to be king, priest, and prophet, to his church. To all those offices were there anointings under the law with oil, and to them was the Saviour spiritually anointed with the Holy Ghost, Act 10:38. In none but him were all these together and in such eminence. He was anointed with the oil of gladness above his fellows, Psa 45:7. This Lord Jesus Christ is ours by original title to us, by gospel offers and gift, his purchase of us, and our own acceptance of him, resignation to him, and mystical union with him: Our Lord Jesus Christ. Observe, All grace to us is from Christ; he purchased, and he bestows it. Of his fulness we all receive, and grace for grace, Joh 1:16. He filleth all in all, Eph 1:23. (3.) To whom: Your spirit, meta tou pneumatos humōn , not of Philemon only, but of all who were named in the inscription. With your spirit, that is, with you, the soul or spirit being the immediate seat of grace, whence it influences the whole man, and flows out in gracious and holy actings. All the house saluted are here joined in the closing benediction, the more to remind and quicken all to further the end of the epistle.

Amen is added, not only for strong and affectionate summing up the prayer and wish, so let it be; but as an expression of faith that it will be heard, so shall it be. And what need we more to make us happy than to have the grace of our Lord Jesus Christ with our spirit? This is the usual benediction, but it may be taken here to have some special respect also to the occasion; the grace of Christ with their spirits, Philemon's especially, would sweeten and mollify them, take off too deep and keen resentments of injuries, and dispose to forgive others as God for Christ's sake hath forgiven us.

Barclay: Phm 1:1-7

The letter to Philemon is extraordinary, for in it we see the extraordinary sight of Paul asking a favour. No man ever asked fewer favours than he did, but in this letter he is asking a favour, not so much for himself, as for Onesimus, who had taken the wrong turning and whom Paul was helping to find the way back.

The beginning of the letter is unusual. Paul usually identifies himself as Paul an apostle; but on this occasion he is writing as a friend to a friend and the official title is dropped. He is not writing as Paul the apostle but as Paul the prisoner of Christ. Here at the very beginning Paul lays aside all appeal to authority and makes his appeal to sympathy and to love alone.

We do not know who Apphia and Archippus were, but it has been suggested that Apphia was the wife and Archippus the son of Philemon, for they, too, would be very much interested in the return of Onesimus, the runaway slave. Certainly Archippus had seen Christian service with Paul, for Paul speaks of him as his fellow-campaigner.

Philemon was clearly a man from whom it was easy to ask a favour. He was a man whose faith in Christ and love to the brethren all men knew, and the story of them had reached even Rome, where Paul was in prison. His house must have been like an oasis in a desert, for, as Paul puts it, he had refreshed the hearts of God's people. It is a lovely thing to go down to history as a man in whose house God's people were rested and refreshed.

In this passage there is one verse which is very difficult to translate and about which much has been written. It is Phm 1:6which the Revised Standard Version translates: "I pray that the sharing of your faith may promote the knowledge of all the good that is ours in Christ." The phrase translated the sharing of your faith, is very difficult. The Greek is koinonia (2842) pisteos (4102). As far as we can see, there are three possible meanings. (a) Koinonia (2842) can mean a sharing in; it can, for instance, mean partnership in a business. So this may mean your share in the Christian faith; and it might be a prayer that the faith which Philemon and Paul share in may lead Philemon deeper and deeper into Christian truth. (b) Koinonia (2842) can mean fellowship; and this may be a prayer that Christian fellowship may lead Philemon ever more deeply into the truth. © Koinonia (2842) can mean the act of sharing; in that case the verse will mean: "It is my prayer that your way of generously sharing all that you have will lead you more and more deeply into the knowledge of the good things which lead to Christ."

We think that the third meaning is correct. Obviously Christian generosity was a characteristic of Philemon; he had love to God's people and in his home they were rested and refreshed. And now Paul is going to ask the generous man to be more generous yet. There is a great thought here, if this interpretation is correct. It means that we learn about Christ by giving to others. It means that by emptying ourselves we are filled with Christ. It means that to be open-handed and generous-hearted is the surest way to learn more and more of the wealth of Christ. The man who knows most of Christ is not the intellectual scholar, not even the saint who spends his days in prayer, but the man who moves in loving generosity amongst his fellow-men.

Barclay: Phm 1:8-17

Paul, being Paul, could have demanded what he wished from Philemon, but he will only humbly request. A gift must be given freely and with good-will; if it is coerced it is no gift at all.

In Phm 1:9Paul describes himself. The King James Version translates--and we have retained the translation--Paul the aged, and a prisoner of Christ. A good number of scholars wish to substitute another translation for aged. It is argued that Paul could not really be described as an old man. He certainly was not sixty years old; he was somewhere between that and fifty-five. But on this ground those who object to the translation aged are wrong. The word which Paul uses of himself is presbutes (4246), and Hippocrates, the great Greek medical writer, says that a man is presbutes (4246) from the age of forty-nine to the age of fifty-six. Between these years he is what we might call senior; only after that does he become a geron (compare 1094), the Greek for an old man.

But what is the other translation suggested? There are two words which are very like each other; their spelling is only one letter different and their pronunciation exactly the same. They are presbutes (4246), old, and presbeutes (compare 4243), ambassador. It is the verb of this word which Paul uses in Eph 6:20, when he says, "I am an ambassador in bonds." If we think that the word ought to be presbeutes (4246), Paul is saying, "I am an ambassador, although I am an ambassador in chains." But it is far more likely that we should retain the translation old, for in this letter Paul is appealing all the time, not to any office he holds or to any authority he enjoys, but only to love. It is not the ambassador who is speaking, but the man who has lived hard and is now lonely and tired.

Paul makes his request in Phm 1:10and it is for Onesimus. We notice how he delays pronouncing the name of Onesimus, almost as if he hesitated to do so. He does not make any excuses for him; he freely admits he was a useless character; but he makes one claim--he is useful now. Christianity, as James Denney used to say, is the power which can make bad men good.

It is significant to note that Paul claims that in Christ the useless person has been made useful. The last thing Christianity is designed to produce is vague, inefficient people; it produces people who are of use and can do a job better than they ever could if they did not know Christ. It was said of someone that "he was so heavenly-minded that he was no earthly use." True Christianity makes a man heavenly-minded and useful upon earth at one and the same time.

Paul calls Onesimus the child whom he has begotten in his bonds. A Rabbinic saying runs, "If one teaches the son of his neighbour the law, the Scripture reckons this the same as though he had begotten him." To lead a man to Jesus Christ is as great a thing as to bring him into the world. Happy is the parent who brings his child into life and who then leads him into life eternal; for then he will be his child twice over.

As we have noted in the introduction to this letter, there is a double meaning in Phm 1:12. "I am sending him back to you," writes Paul. But the verb anapempeim (375) does not mean only to send back, it also means to refer a case to; and Paul is saying to Philemon: "I am referring this case of Onesimus to you, that you may give a verdict on it that will match the love you ought to have." Onesimus must have become very dear to Paul in these months in prison, for he pays him the great tribute of saying that to send him to Philemon is like sending a bit of his own heart.

Then comes the appeal. Paul would have liked to keep Onesimus but he sends him back to Philemon, for he will do nothing without his consent. Here again is a significant thing. Christianity is not out to help a man escape his past and run away from it; it is out to enable him face his past and rise above it. Onesimus had run away. Well, then, he must go back, face up to the consequences of what he did, accept them and rise above them. Christianity is never escape; it is always conquest.

But Onesimus comes back with a difference. He went away as a heathen slave; he comes back as a brother in Christ. It is going to be hard for Philemon to regard a runaway slave as a brother; but that is exactly what Paul demands. "If you agree," says Paul, "that I am your partner in the work of Christ and that Onesimus is my son in the faith, you must receive him as you would receive myself."

Here again is something very significant. The Christian must always welcome back the man who has made a mistake. Too often we regard the man who has taken the wrong turning with suspicion and show that we are never prepared to trust him again. We believe that God can forgive him but we, ourselves, find it too difficult. It has been said that the most uplifting thing about Jesus Christ is that he trusts us on the very field of our defeat. When a man has made a mistake, the way back can be very hard, and God cannot readily forgive the man who, in his self-righteousness or lack of sympathy, makes it harder.

Barclay: Phm 1:18-25

It is one of the laws of life that someone has to pay the price of sin. God can and does forgive, but not even he can free a man from the consequences of what he has done. It is the glory of the Christian faith that, just as Jesus Christ shouldered the sins of all men, so there are those who in love are prepared to help pay for the consequences of the sins of those who are dear to them. Christianity never entitled a man to default on his debts. Onesimus must have stolen from Philemon, as well as run away from him. If he had not helped himself to Philemon's money, it is difficult to see how he could ever have covered the long road to Rome. Paul writes with his own hand that he will be responsible and will repay in full.

It is interesting to note that this is an exact instance of a cheirographon (5498), the kind of acknowledgment met in Col 2:14. This is a handwriting against Paul, an obligation voluntarily accepted and signed.

It is of interest to note that Paul was able to pay Onesimus' debts. Every now and again we get glimpses which show that he was not without financial resources. Felix kept him prisoner for he had hopes of a bribe to let him go (Act 24:26); Paul was able to hire a house during his imprisonment in Rome (Act 28:30). It may well be that, if he had not chosen to live the life of a missionary of Christ, he might have lived a settled life of reasonable ease and comfort on his own resources. This may well have been another of the things which he gave up for Christ.

In Phm 1:19-20we hear Paul speaking with a flash of humour. "Philemon," he says, "you owe your soul to me, for it was I who brought you to Christ. Won't you let me make some profit out of you now?" With an affectionate smile Paul is saying, "Philemon, you got a lot out of me--let me get something out of you now!"

Phm 1:21is typical of Paul's dealings with people. It was his rule always to expect the best from others; he never really doubted that Philemon would grant his request. It is a good rule. To expect the best from others is often to be more than half-way to getting it; if we make it clear that we expect little, we will probably get just that.

In Phm 1:22there speaks Paul's optimism. Even in prison he believes it possible that through the prayers of his friends freedom may come again. He has changed his plans now. Before he was imprisoned it had been his intention to go to far off Spain (Rom 15:24, Rom 15:28). Maybe after the years in prison, two at Caesarea and other two at Rome, Paul felt that he must leave the distant places to younger men and that for him, as he drew near the end, old friends were best.

In Phm 1:23there is a list of greetings from the same comrades as we meet in Colossians, and so there comes the blessing, and Philemon and Onesimus alike are commended to the grace of Christ.

Constable: Phm 1:1-3

I. GREETING 1-3

Paul began this letter by introducing himself and Timothy, by naming the recipients, and by wishing them God's grace and peace. He did so to clarify these essential matters and to set the tone for his following remarks.

v. 1 Paul described himself simply as a prisoner of Jesus Christ's. He was in prison because he served Christ.

"As himself the Lord's bondsman he will plead for another bondsman whose story is the burden of this letter. In begging mercy for this bondsman he points to his own bonds. No less than six times in this brief letter does Paul make reference to his imprisonment (vv. 1, 9, 10, 13, 22, 23)."⁶

"He is not asking for a measure of sacrifice from Philemon, as one who knows nothing of sacrifice. He has forfeited his freedom for Christ's sake and so has a ground for appealing. This is a principle involved in any true pastoral work. The pastor can only appeal to his people for self-sacrifice and discipline if he himself knows the meaning of discipline in his own life. Otherwise his call is empty and lifeless."⁷

Paul probably did not refer to his apostleship because of the personal nature of the appeal contained in this epistle. Philemon undoubtedly knew Timothy by reputation if not personally. The mention of his name implies that Timothy agreed with Paul concerning what follows in the letter. Philemon's name does not appear elsewhere in Scripture.

v. 2 Apphia was evidently a family member, probably Philemon's wife. Paul may have addressed her specifically because normally the wife had day-to-day responsibility for the household slaves.⁸

Archippus may have been their son, or perhaps Philemon's physical brother, or his friend. He seems to have been old enough to be responsible for some kind of ministry (Col. 4:17). He may very well have been the leading man in the church that met in Philemon's house. Paul also addressed the letter to the other Christians meeting with Philemon's family in their Colossian home (Col. 4:17).

"Christian congregations were dependent upon the hospitality of wealthy members who could furnish their own houses for this purpose. This note then contains an indication of the social status of Philemon. In a large city there would be several such assemblies. (Cf. Rom. 16:5, 10, 11, 14, 15.) Whether the church at Colossae had more than one place of assembly is not known. Probably they did."⁹

v. 3 Paul's benediction is the same as the one in the Colossian epistle except that he added the name of the Lord Jesus Christ here (cf. Col. 1:2). Perhaps Paul intended that this addition would remind the recipients (plural "you" in Greek) of their union in Christ and God's grace to them in Christ.

Constable: Philemon

C. Paul's request 17

Finally Paul articulated his request. He based it on his relationship with Philemon as a Christian brother, a partner in union with Christ.

"Paul's term partner' must not be weakened to mean merely an intimate friend or companion. It suggests the fellowship or partnership of those who have common interests, common feelings, common work. It is a spiritual fellowship and has a double aspect, Godward as well as brotherward. It is the partnership of mutual Christian faith and life. It is upon Philemon's acceptance of this fellowship that Paul bases his appeal. The form of the conditional sentence assumes the reality of that fact. Philemon's refusal of Paul's request would be inconsistent with his acknowledgment of this partnership."³⁵

Constable: Philemon

E. Paul's confidence 21

"Obedience" is a strong word to use to describe acquiescence to a request from a friend. Perhaps by using it Paul indirectly reminded Philemon of his apostolic authority. Doing more than Paul requested probably implied Philemon's wholehearted, enthusiastic acceptance of Onesimus rather than just compliance with the letter of Paul's request.

"Freedom of slaves, like all freedom, must come from the heart of Christ-inspired men. Under this compulsion, slavery must ultimately wilt and die. That it took so long for it to do so, that slavery was practiced by many Christians in America until the Civil War ended it, that it is still, in one form or another, in the world today--these humbling facts show the tenacity of socially entrenched sin and the failure of Christendom to deal with it. While all ethical behavior for Christians should arise out of love, rather than regulation or constraint, yet it takes fully committed disciples to put it into practice."⁴³

"As we read between the lines it seems best to interpret the more' as a desire of the apostle for Onesimus to be returned to him for the service of the gospel . . ."⁴⁴

Constable: Phm 1:4-7

II. THANKSGIVING AND PRAYER FOR PHILEMON 4-7

Paul commended Philemon for the fruit of the Spirit that Philemon permitted the Spirit to manifest in his life. He also prayed that it would continue to abound to encourage Philemon to respond to the request that follows in a manner consistent with God's will.

vv. 4-5 "When Paul states he gave thanks continually' he means that he did not forget Philemon in his regular prayers . . ."¹⁰

"Again we should not regard this as mere literary flourish . . . . Paul must have had an extensive prayer list and presumably spent some time each day naming before God all his churches, colleagues, and supporters. This would help maintain and strengthen the sense of a faith shared with all the saints' (5-6)."¹¹

Whenever Paul remembered Philemon in prayer he gave thanks for him. Evidently his testimony had been consistently honoring to the Lord. The basis of this thanksgiving was Philemon's love and faith. Reports of these qualities had undoubtedly reached Paul through Epaphras (Col. 1:7-8) and probably others as well. The objects of Philemon's love and faith were "all the saints" and "the Lord Jesus" (v. 5) respectively. The Greek construction is chiastic (cf. Eph. 1:15; Col. 1:4). That is, the first and fourth elements in verse 5 go together as do the second and third. This construction emphasizes the unity of the entire thought: love for the saints grows out of faith in Christ.

v. 6 We should probably understand Paul's prayer request for Philemon to be that his sharing with others, which was an outgrowth of his faith, would become even more energetic (cf. Phil. 1:5; 2 Cor. 8:4). Paul would give him an opportunity shortly. This interpretation includes another possible interpretation, namely that Christ might be increasingly visible through his life. As Philemon's appreciation of God's grace toward him grew he should have wanted to demonstrate more grace toward others in his interpersonal relationships.¹² Paul had in mind Onesimus particularly.

"In the present context epignosis ["knowledge"] conveys both the ideas of understanding and experience. The apostle's prayer was not simply that Philemon might understand or appreciate the treasures that belonged to him, but that he might also experience them."¹³

v. 7 Paul experienced much joy and comfort as he heard of Philemon's love. The Greek word translated "hearts" (splagchna) designates total personality at the deepest level.¹⁴ Philemon had already demonstrated the kind of behavior that Paul was going to call on him to manifest again. Paul's request would test his response. However, Paul was confident of Philemon's cooperation. He appealed to him from the same authority level, as a "brother" (cf. v. 2 where Paul called Apphia a "sister").

"Paul must have put Philemon in a precarious position indeed. In pleading for forgiveness and restitution for Onesimus without a punishment that was obvious to all, he was confronting the social and economic order head on. While he does not ask for manumission, even his request for clemency for Onesimus and hint of his assignment to Paul defied Roman tradition. By this plea Paul is also giving new dignity to the slave class."¹⁵

Constable: Phm 1:8-21

III. PLEA FOR ONESIMUS 8-21

Paul appealed to Philemon to receive Onesimus back and to forgive him. He did this to enable Onesimus to fulfill his obligations to Philemon and to encourage Philemon to benefit from Onesimus' conversion rather than to be stumbled by it.

Constable: Phm 1:8--Heb 1:10

A. Paul's appeal 8-11

v. 8 Paul's confidence (Gr. parresia) was his assurance that if he commanded Philemon to do as he requested because Paul was an apostle, Philemon would do it.¹⁶ Nevertheless he declined to appeal on that basis. Rather he appealed on the basis of love, the love of Christ that bound all the parties involved in this situation together.

"If a slave ran away, the master would register the name and description with the officials, and the slave would be on the wanted' list. Any free citizen who found a runaway slave could assume custody and even intercede with the owner. The slave was not automatically returned to the owner, nor was he automatically sentenced to death. While it is true that some masters were cruel (one man threw his slave into a pool of man-eating fish!), many of them were reasonable and humane. After all, a slave was an expensive and useful piece of personal property, and it would cost the owner to lose him."¹⁷

v. 9 Paul perhaps referred to his aged condition to remind Philemon of the affliction he had undergone for the gospel that may have aged him prematurely.¹⁸ At this time Paul would have been about 55 years old which in his day was older than it is in ours because life expectancies were shorter then. He appealed as a father for his son in the faith. His reference to his present imprisonment also would have encouraged Philemon to accede to his appeal.

". . . Paul knew Philemon as modern commentators cannot and no doubt had a good idea of how Philemon was likely to react to such sentiments being read in public in the church of which he was a member as well as leader."¹⁹

vv. 10-11 "Onesimus" means "useful." Paul mentioned his name here (v. 10) for the first time having prepared Philemon for the unpleasant memories associated with his formerly unfaithful servant by the foregoing comments. He called Onesimus his child. The figurative parent-child relationship was common in both Judaism and the pagan mystery religions as an illustration of the teacher-pupil relationship or the leader-convert relationship.²⁰

"In addition to the tender love that is contained in this expression there lies in it the thought of immaturity: Onesimus is only a child as yet and in this condition needs much tender care lest his young spiritual life suffer or die."²¹

"This is the one-time self-righteous Pharisee, the heir of Jewish exclusiveness, and he is speaking of a Gentile, and a Gentile slave at that, from the very dregs of Roman society--yet he can refer to him as a son. So his statement (Col. iii. 11) that there is neither Greek nor Jew . . . bond or free' [Gal. 3:28] is no empty formula but reflects the attitude of heart to which he himself had been brought by God."²²

Paul had led Onesimus to Christ while Paul was in confinement. The apostle sweetened the unpleasantness that the mention of Onesimus' name would have produced by making a pun. "Useful" had been "useless" to Philemon, but now he was living up to his name. He had proved useful to Paul and he could be useful to Philemon. There was no need for Paul to identify exactly what sin Onesimus had committed against Philemon. Instead of magnifying it he minimized it (cf. 1 Pet. 4:8).

"Achrestos ["useless"] designates Onesimus with reference to his flight and the time before his conversion. Apparently he was useless even before he ran away. He was a Phrygian slave and as such had confirmed the popular estimate of his class and nation by his own conduct'²³ since Phrygian slaves were proverbial for being unreliable and unfaithful."²⁴

"(The name Philemon means affectionate' or one who is kind.' If the slave was expected to live up to his name, then what about the master?)"²⁵

Constable: Phm 1:12--Heb 2:1

B. Paul's motives 12-16

vv. 12-14 Onesimus had so endeared himself to Paul that his departure was an extremely painful prospect for the apostle. Paul could have justified keeping the slave with him, but he judged that Onesimus' obligation to return to his owner was more important. Furthermore, Paul did not really have authority over the slave; that rested with his master. If Paul had kept Onesimus with him, Philemon would have felt obligated by his regard for Paul to let his slave stay with the apostle. The service Paul probably had in mind for Onesimus was to proclaim the gospel, not to perform menial prison duties for Paul.²⁶ Nevertheless, Paul wanted Philemon to respond to his slave freely.

"The principle of consideration for others here manifested by Paul is a factor of vital importance today for effective Christian leadership. Many are the difficulties which might be avoided if those in places of authority in Christian work would follow Paul's example in this."²⁷

"In the eastern part of the Roman Empire [including Asia Minor] during this period, fugitive slaves who sought sanctuary in a household were likely to be given temporary protection by the householder until either a reconciliation with the master had been effected or else the slave had been put up for sale in the market and the resulting price paid to the owner . . ."²⁸

vv. 15-16 Paul suggested that God may have permitted the events that had taken place to result in greater good (Rom. 8:28), and he urged Philemon to view them in that light. The master should now regard his slave not as a slave but as a brother in Christ, which he was.²⁹ This does not mean that he would necessarily give Onesimus his freedom, though he might, but that he would treat him lovingly at least.³⁰ In Onesimus Philemon would receive one with whom he could share the fellowship of Christ and one who would render him more conscientious service than he could expect from a non-Christian.

"The supreme work of Christianity is to transform men, so that out of their transformed lives shall come the transformation of all social conditions, and the victories of righteousness and of love."³¹

"The principles of the gospel worked into the conscience of a nation destroy slavery."³²

"Christianity is not out to help a man to escape his past and to run away from it; it is out to enable a man to face his past and to rise above it."³³

"It is quite clear that in this letter Paul is not really dealing with the question of slavery as such or the resolution of a particular instance of slavery. In this verse, at least, he treats the question of brotherly love. Although Onesimus' earthly freedom may be of positive value, in the last analysis it is of no ultimate significance to him as a Christian as to whether he is slave or free. Finally what matters is to have accepted God's call and to follow him . . ."³⁴

Constable: Phm 1:18--Heb 2:5

D. Paul's offer 18-20

v. 18 Paul then hastened to remove a possible obstacle. Pilfering was common among slaves (cf. Titus 2:10). Paul seemed to be unaware of anything specific that Onesimus owed Philemon, but he offered to pay whatever might be indebted if such a condition existed. Onesimus may have stolen from Philemon,³⁶ or he may simply have run away and so caused his master inconvenience.³⁷ "Charge that to my account" means the same as "impute it to me." Paul's offer is a beautiful illustration of biblical forgiveness based on imputation (cf. Rom. 5:13; 2 Cor. 5:21).³⁸

v. 19 Evidently Paul wrote this whole epistle with his own hand rather than through a secretary as was his custom.³⁹ Alternatively Paul may have signed his name at this point and then personally wrote out his guarantee.⁴⁰ Paul reminded Philemon of his own debt to the apostle (v. 19). Apparently Philemon had become a Christian through Paul's ministry either directly or indirectly.

The phrase in parentheses in this verse is a rhetorical device called paraleipsis. In it a writer states that he is reluctant to say something that he does nevertheless say. It is a way of inserting information delicately.⁴¹

v. 20 By receiving and forgiving Onesimus Philemon would be repaying Paul and encouraging him. Another play on words occurs in that the Greek word translated "benefit" is the root of the one translated "Onesimus." One writer rendered this clause, "Let me get help as well as you get Helpful."⁴²

Constable: Phm 1:22-25

IV. CONCLUDING MATTERS 22-25

v. 22 Paul expected release from his house arrest in Rome soon (cf. Acts 23:29; 24:13; 25:25-27; 26:31-32; Phil. 2:24). This happened, but we have no record that Paul did or did not fulfill his desire to visit Philemon. The prospect of this visit would have motivated Philemon further to accept Onesimus. Paul believed the prayers of the Christians in Philemon's church could result in his being released.

"Paul held that prayer had an objective as well as a subjective value. He believed in prayer as a mighty working force in the spiritual universe. As such he sought and valued the prayers of others on his behalf, and he himself faithfully exercised such intercession for the saints."⁴⁵

vv. 23-24 Epaphras was the evangelist of the Lycus Valley and a leading man in the church at Colossae, probably the leading pastor (Col. 1:7). He was probably not in prison with Paul (Col. 1:8; cf. 4:10). "Fellow-prisoner" is more likely a figurative expression referring to the Christian's spiritual warfare. Paul mentioned his other four companions in Colossians 4:10 and 14.

v. 25 The final benediction is typical of Paul. The "your" is plural in the Greek text and refers to the whole church in Philemon's house. This is the only occurrence of pneuma ("spirit") in the epistle, and it clearly refers to the human spirit.

What happened as a result of this letter? Did Philemon forgive Onesimus? We have no direct record of his response to this letter. However the fact that Philemon preserved this epistle and allowed it to circulate among the churches strongly suggests that he did behave as Paul had requested. According to Christian tradition Onesimus later became bishop of Ephesus.⁴⁶

Paul's bringing pressures of various kinds to bear on Philemon to respond as he requested while verbally appealing in humble terms has created problems for some students of this epistle. Was Paul being manipulative? Was he guilty of emotional blackmail? I do not think so. It would have been obvious to Philemon, as it is to us, that Paul definitely wanted a certain response to this letter. Nevertheless it would have been equally clear that Paul was making his appeal on the basis of love rather than apostolic authority.

"Those who see in Paul's earlier appeal a form of emotional manipulation should also acknowledge here [in v. 14] that Paul in effect confesses his vulnerability and complete dependence on Philemon's goodwill. In the social relationships of a church existing in an unequal society there is a particular responsibility on the part of the powerful to act toward others in a spirit of goodness rather than standing on their rights."⁴⁷

It is not inconsistent with love to motivate by pointing out obligations, opportunities, and consequences.⁴⁸

College: Philemon

PHILEMON

INTRODUCTION (1-3)

¹ Paul, a prisoner of Christ Jesus, and Timothy our brother, To Philemon our dear friend and fellow worker, ² to Apphia our sister, to Archippus our fellow soldier and to the church that meets in your home: ³ Grace to you and peace from God our Father and the Lord Jesus Christ.

Paul uses the usual letter form in writing Philemon. Cf. notes at Philippians 1:1.

V. 1 Paul, a prisoner of Christ Jesus,

Verses 1 and 2 mention five persons, and each name is accompanied with a description. Paul was a prisoner, a fact which he notes also in verses 9, 10, 13, and 23. This was a literal incarceration (as in Eph 3:1; 4:1; 2 Tim 1:8), though there are contexts where Paul's description of himself as Christ's slave has led some to conclude imprisonment meant he was Christ's captive (see Rom 6:22; 1 Cor 7:22; Phil 1:1).

Paul may have been doing no more than describing his situation. But could Philemon, as he read, have been called to personal sacrifice by Paul's example of his own loss of freedom for Christ's sake? As Paul's dedication has inspired Christians through the ages, so might it have inspired Philemon.

Paul chose not to call himself an apostle, likely because that term might have implied an authority which he did not wish to stress in his dealings with Philemon.

and Timothy our brother,

On the significance of Timothy's name, see the discussion at Philippians 1:1. That he is noted here and not with the names in verses 23f could indicate that he played a more significant role as Paul's helper than did the others. If Philemon had been converted while Paul was in Ephesus on his third tour, he may have been acquainted with Timothy (cf. Acts 18:5; 19:22). If Timothy was known to Philemon, it seems inconceivable that Paul would not have mentioned him.

To Philemon our dear friend and fellow worker,

Nothing is known of Philemon besides what this letter reveals. The context indicates he alone was the one to whom Paul's concerns were directed, though any decision he made would involve his family to some extent. It is likely true, given his position as a slave owner and probably as owner of a house in which Christians met, that he was a man of some substance. "Dear friend" (ajgaphtov" , agapçtos ) shows Paul's affection for him (some translations have "beloved") and introduces a Greek term which is woven throughout the letter ("love" in 5,7,9, and "dear" in 16). Paul's relation to Philemon was couched in love, as all Christians are immersed in God's love. Given such a marvelous context, it is easy to see the power of Paul's appeal.

"Fellow worker" is also used to describe the persons mentioned in verses 23f. Perhaps Philemon had once been Paul's personal helper, but more likely the term indicates his involvement in God's work in a broader sense.

V. 2 to Apphia our sister,

Two individuals and a group are now added to the addressees. Apphia obviously bore a special relation to Philemon to be thus addressed. Most think she was his wife, though it has also been suggested that she was a sister in the flesh. However, "sister" probably indicates she was a Christian.

to Archippus our fellow soldier

Archippus was addressed in somewhat mysterious terms in Colossians 4:17 (see notes there). The most common assumption is that he was the son of Philemon and Apphia. John Knox, however, has advanced the novel theory that Archippus was the leader of the church in Colosse, while Philemon led the church in the entire area. On this view Paul wrote Philemon and Apphia to seek their aid in influencing Archippus, who was the master of Onesimus. This theory has been vigorously attacked and rejected by the bulk of the scholarly world. "Fellow soldier" also described Epaphroditus in Philippians 2:25 (see notes there). The term is one Paul used for himself and for those who assisted in his labors or stood beside him in special ways. Archippus may have had special responsibilities in the church at Colosse.

and to the church that meets in your home:

It is generally assumed a church met in Philemon's home. Other references to house churches are found in Romans 16:5; 1 Corinthians 16:19; and Colossians 4:15. Occasionally it has been suggested this was the home of Archippus, since "your" is singular, and Archippus' name is nearest to "home."

More controversial is whether the letter was intended to be read to the whole church, or whether only greetings were to be given the church. Commentators argue the case both ways. Would a private letter be read publicly? On the other hand the moral suasion of the church could encourage Philemon. But would Paul intend that kind of pressure on his friend? Would Philemon, receiving the letter, wish it made public? Would he wish for the prayers and wisdom of the church? Were Paul's letters customarily read publicly, even when addressed to individuals? Or did Paul write many such personal letters, now lost to us, which were never intended for public reading?

V. 3 Grace to you and peace from God our Father and the Lord Jesus Christ.

This greeting, traditional in form, is basically the same as in Philippians 1:2 and Colossians 1:2 (see also Eph 1:2). See the notes on those passages. The entire community was greeted, but this does not prove or disprove that the letter was to be read to all. A broader address is found in verses twenty-three and twenty-four. One might ask, in addition, how "grace" and "peace" figure in the message of this letter.

I. PRAYER AND COMMENDATION (4-7)

⁴ I always thank my God as I remember you in my prayers, ⁵ because I hear about your faith in the Lord Jesus and your love for all the saints. ⁶ I pray that you may be active in sharing your faith, so that you will have a full understanding of every good thing we have in Christ. ⁷ Your love has given me great joy and encouragement, because you, brother, have refreshed the hearts of the saints.

This section follows the usual Hellenistic letter form. Verses 4-6 are the thanks and the prayer, while verse 7 moves to the body of the letter. As was generally the case this paragraph places ideas before the reader to which later sentences will refer. Note prayer ( vv. 4,22), love ( vv. 5,7,9), fellowship ( vv. 6,17), good ( vv. 6,14), heart ( vv. 7,12,20), refresh ( vv. 7,20), and brother ( vv. 7,20). Paul makes his way into his main argument with great skill. Cf. with this passage Colossians 1:3-14.

V. 4 I always thank my God as I remember you in my prayers,

Paul now speaks alone, indicating a regular regimen of prayer ("always") for his brother. His thanks hints that nothing bad had been said about Philemon by Onesimus - or at least nothing that had influenced Paul negatively. There may also be the intimation that Paul was praying that Philemon would do what he requested. Further content of the prayer is not given until verse 6.

V. 5 because I hear about your faith in the Lord Jesus and your love for all the saints.

The reason for Paul's thanks is now given. The singular pronouns ("your") indicate it was Philemon alone whom he was complimenting. The NIV departs from a literal rendering of the Greek, which would read ". . . love and faith . . . in . . . Jesus and to all the saints." Some argue that both qualities (love, faith) are to be understood as being directed to both "objects" (Jesus, saints). The NIV, however, in concert with most modern interpreters, sees the text differently. Those holding this view note that one would not have "faith" in the saints; rather "faithfulness" would be the appropriate term. They argue the structure is chiastic (cf. Col 1:4), thus faith in Jesus (the first and last elements) go together, as do love for the saints (second and third elements). Further, verse 6 speaks of faith in relation to Christ, and verse 7 of love for the saints, offering a parallel to this reading. Discussion of these details, though significant for full understanding, should not draw attention away from the splendid character of the one thus complimented. These qualities boded well for a positive response to the request Paul would make in verses 17 and 18 (and see v. 22).

V. 6 I pray that you may be active in sharing your faith, so that you will have a full understanding of every good thing we have in Christ.

Now Paul's specific prayer is described. The NIV adds "I pray," which is not in the Greek, to convey this. This verse is an interpretive mare's nest. Yet the variant possibilities do not involve large matters of doctrine, but more subtle differences in meaning. Patzia offers a literal translation of the Greek as follows: "so as the fellowship [NIV 'sharing'] of your faith working [NIV 'active'] may become in full knowledge [NIV 'understanding'] every good thing in us for Christ." Comparison of English translations demonstrates the problems inherent in rendering these words into meaningful English. As we interpret the passage, we should keep in mind Paul's purpose to influence Philemon to adopt appropriate behavior toward Onesimus.

Melick, relying in part on O'Brien, offers a helpful analysis of the interpretive difficulties involved. First, what is meant by "sharing" (koinwniva , koinônia ) faith? A whole spate of suggestions have been made by scholars over the years (see discussions in Melick and O'Brien). The NIV could be taken to imply a prayer for evangelistic activity, but that was not Paul's interest in this epistle. We believe the reference was to the remarkable fellowship binding those with a common faith in Christ (weeping and rejoicing together) that would lead Philemon to welcome Onesimus. On this view, for Philemon to refuse Paul's request would be to work against Paul's prayers.

Second in Melick's list is determining the meaning of "in Christ." The expression is unusual, since in place of the usual "in" (ejn , en ) Paul used "into" (eij" , eis ). O'Brien argues, however, that the difference is only stylistic, to avoid a third use of en in the verse, and thus eis means the same thing as en . Paul may be saying that those who understand life in Christ would wish to act generously and lovingly. Perhaps the expression would lead Philemon to ask how Christ would have dealt with the Onesimus situation. Both the nature of Christ and the blessing of incorporation into his body may be implied here.

Third, how are we to understand "active," "good thing," and "understanding" in relation to Christ? O'Brien argues "effective" is a better translation than "active," since Paul had already been active. Paul wished to channel his energy in a new direction. He was saying that enhanced understanding would lead to this. "Understanding" was probably not just cognitive, but would be experiential. One knows what being in Christ means by living the life. "Every good thing" would certainly imply God's forgiveness. If so, it would set an attitude in the mind of Philemon which would lead to acceptance of Paul's later request.

Fortunately we may conclude that Philemon, knowing his context as we cannot, would understand Paul's words more exactly than is allowed us by our distance from the original circumstances.

V. 7 Your love has given me great joy and encouragement,

This verse transitions from the prayer toward the body of the letter. Though the reference to love specifically echoes verse 5, what Paul says here rests on the foundation of verses 4-6. Later Paul would appeal on the basis of love (v. 9). This quality in Philemon had benefitted Paul, refreshed the saints, and formed a solid reason why Paul's later request would be granted. Paul's magnanimity of spirit is shown in his joy that others were helped (cf. Rom 12:9-13; 2 Cor 11:29). He hoped this help would extend to another saint - Onesimus.

because you, brother, have refreshed the hearts of the saints.

We do not know if Paul contemplated a specific deed of Philemon or if he was speaking in general terms about a constant trait. "Hearts" translates a word (splavgcna , splanchna ) that describes the seat of the emotions (cf. the same word in vv. 12,20), perhaps implying that Philemon's refreshment provided emotional uplift.

II. THE REQUEST (8-20)

A. PAUL'S APPEAL OF LOVE (8-11)

⁸ Therefore, although in Christ I could be bold and order you to do what you ought to do, ⁹ yet I appeal to you on the basis of love. I then, as Paul - an old man and now also a prisoner of Christ Jesus - ¹⁰ I appeal to you for my son Onesimus, ^a who became my son while I was in chains. ¹¹ Formerly he was useless to you, but now he has become useful both to you and to me.

^a 10 Onesimus means useful .

Now Paul comes to the central concern of his letter. He begins by discussing motivation. The moving force for Philemon's action, an action as yet unspecified, was to be love, rather than response to a mandate. In verses 8-16 Paul describes the situation with which he was concerned, but does not make his specific request until verse 17. He tiptoes his way to the point.

Though the NIV divides the text 8-11 and 12-16, in the Greek verses 8-14 are one sentence.

V. 8 Therefore, although in Christ I could be bold and order you to do what you ought to do,

In this verse Paul eschewed the use of command. Obedience to a command may be done because of a recognition of authority, but it does not always come from a willing heart. Paul wanted Philemon to respond because Philemon saw it as the right thing to do. Thus the following verses would deal with various reasons for that response. Though not given in the form of "thou shalt," when considered in light of Christian ethics those reasons were virtually irresistible. It would seem Paul knew Philemon would do as he was asked to do, but he pays him the compliment of indicating he knows it would be done from the proper Christian motives, not from coercion.

If Philemon had refused, would Paul then have resorted to an apostolic demand? We do not think Paul was saying or implying "do it for the following reasons, but if you don't I must require it." We believe he had no doubt of Philemon's response.

Paul's boldness may have been due to the intimacy of his relation to Philemon, or, more likely, because of their common faith ("in Christ"). Nothing in these words implies the imposition of apostolic authority. Rather it was the working out of the way life is lived in Christ. Apostolic authority, at its most basic level, would still rest upon the lifestyle and teachings of Jesus. If Philemon were unwilling to act for the reasons Paul gave, it is doubtful whether the imposition of an apostle's weight would have changed him.

V. 9 yet I appeal to you on the basis of love.

Paul's appeal was to love. But for whom? Was it Paul's love for Philemon that made him love and not demand? Was it Philemon's love for Paul? Was it the love of either for Onesimus? Or were Paul's words general and meant to be applied wherever relevant? Love has been mentioned in verses 5 and 7, and in both cases was an attribute of Philemon. If that is the case here, Paul could refer to Philemon's love for him, but could also be urging love for Onesimus, since the word "appeal" (parakalevw , parakalço ) is repeated in verse ten.

I then, as Paul - an old man and now also a prisoner of Christ Jesus -

Paul apparently added force to his words by a double self-description - "old man" and "prisoner." On the latter term see the comments on verse 1. "Old man" renders the Greek presbuvth" (presbytçs ) and could also be translated "ambassador," a term implying authority. Some argue for that meaning, maintaining that Paul would not attempt to elicit pity by referring to his age (cf. Eph 6:20). Contrariwise, "ambassador" seems to suggest an authority which Paul had foregone in the previous verse. "Old man," if the proper meaning, was not necessarily a call for pity, but could indicate wisdom, experience, a man who had "paid his dues" and deserved therefore to be heard. The case can be argued effectively either way.

V. 10 I appeal to you for my son Onesimus, who became my son while I was in chains.

The motive of the appeal was given in verse 9, and now the subject is presented. Despite the word order in the NIV, in the original the name Onesimus is not given until the very last word of the verse. Thus he was first introduced as Paul's "son." When Philemon first read the name, therefore, it was conditioned by Christian brotherhood. "Father" and "son" are sometimes used in the New Testament to refer to an evangelist's converts (1 Cor 4:15; Gal 4:19; and cf. 1 Cor 4:17; 2 Tim 1:2; Titus 1:4).

The name Onesimus means "useful," and a play on this will be made in verse 11. Philemon, as he read these words, would likely wonder what Paul was driving at, which would whet his curiosity for the words to follow.

V. 11 Formerly he was useless to you,

Now that Onesimus had been named, Paul's skillful approach continued with a word play. As noted, Onesimus means "useful." Another Greek word with the same meaning (eu[crhsto" , euchrçstos ) is employed here, set in counterpoint with its opposite, "useless" (a[crhsto" , achrçstos ). These two words are identical, save for their prefixes. Now Onesimus had lived up to his name. His former uselessness would refer to his flight from Philemon, but also seems to indicate he was not a good slave even before that.

but now he has become useful both to you and to me.

Onesimus' usefulness to Philemon would be evident upon his return, who could thus be grateful for the circumstances that had transformed a bad slave into a good one. If Paul was hinting in the letter that he would like Philemon to return Onesimus to him (cf. v. 13), then he would be useful in helping Philemon minister to and assist Paul.

B. ONESIMUS SENT BACK (12-16)

¹² I am sending him - who is my very heart - back to you. ¹³ I would have liked to keep him with me so that he could take your place in helping me while I am in chains for the gospel. ¹⁴ But I did not want to do anything without your consent, so that any favor you do will be spontaneous and not forced. ¹⁵ Perhaps the reason he was separated from you for a little while was that you might have him back for good - ¹⁶ no longer as a slave, but better than a slave, as a dear brother. He is very dear to me but even dearer to you, both as a man and as a brother in the Lord.

V. 12 I am sending him - who is my very heart -

These passionate words, aside from the deep affection they express, also indicate how much a refusal to honor Paul's request would wound the apostle. Yet verse 16 indicates Onesimus would be even dearer to Philemon, thus intensifying the point. "Heart" is repeated from verse 7. Paul asks that Philemon, the "heart refresher," will now refresh Paul's heart.

back to you.

If Paul considered Deuteronomy 23:15f as applicable to this case, it was not necessary to return the escaped slave. That text says that escaped slaves should not be given back to their owners, but might reside in the place to which they had fled. Paul obviously saw this as an allowance, not a mandate, and felt that Christian brotherhood compelled him to send Onesimus home. We also suppose Onesimus was willing to go, a characteristic that would not be true of most escaped slaves.

V. 13 I would have liked to keep him with me so that he could take your place in helping me

Elaborating on "useful to me," Paul enhances his appeal by indicating what he would have wished, had he not felt an obligation to Philemon. In Paul's mind the connection between Philemon and Onesimus was never broken, so what assistance Onesimus gave was "credited" (in a sense) to Philemon. He knew Philemon would be with Paul helping if he could. We do not know the nature of the help given by Onesimus, but it is significant that for him conversion was an experience that led to an active life of service. Timothy was also Paul's helper, but was sometimes sent away on missions (Phil 2:19-23; cf. 1 Cor 4:17f; Acts 19:22), while Onesimus could have been Paul's permanent companion.

while I am in chains for the gospel.

"For the gospel" indicates the greater cause that enlisted both men - both bound, yet free, and both slaves of Christ.

V. 14 But I did not want to do anything without your consent,

Now the desire for a favor is noted, but the favor is not specified. What Paul would have liked to do ( v. 13) is contrasted with "did not want" in the present verse. The language of the first half of the verse can be fairly understood as Paul's wish to retain Onesimus as his helper, and thus could imply his hope that Philemon would send him back to Paul. In sending Onesimus Paul gave Philemon the right to refuse - but barely, it would seem. Had Onesimus stayed with Paul and only a letter of request been sent, Philemon's freedom to choose would have been severely diminished. Against this, however, one might set "have him back for good" of verse 15, and the language of verse 16.

so that any favor you do will be spontaneous and not forced.

If we suppose the favor was to welcome Onesimus without retribution, then the only appropriate action was for Paul to send him. Paul could hardly have said "I will send him if you assure me you will receive him as I wish."

"Not forced" (mhΙ kataΙ ajnavgchn , mç kata ananchçn ) is literally "not by compulsion" and refers to outward pressure brought to bear on a person. "Spontaneous" (eJkouvsion , hekousion ) refers to a decision freely chosen. These two words occur in the NIV in reverse of their order in the Greek.

"Favor" (ajgaqovn , agathon ) is the word translated "good" in verse 6. As Philemon understood the good, here is a resultant good he could do.

V. 15 Perhaps the reason he was separated from you for a little while

The story of Onesimus had involved sin, betrayal and tragedy, until his meeting with Paul made possible the new life. How the hand of God had been working in this process was not completely determinable. But Paul's "perhaps" conveys the sense that God had turned misfortune into victory. Philemon was thus called to see the circumstances in which he was involved from that perspective. Had Onesimus returned only as a slave, the slave-master relation would have continued only till one of the two died. But as two Christians the higher relationship would never end. A further implication of Paul's words was the possibility that Philemon would act against God's purposes had he not done the right thing by Onesimus.

was that you might have him back for good -

Paul makes the contrast strong by the literal "for an hour" ("little while") contrasted with the word often rendered "forever" (aijwvnion , aiônion ). If the term refers to life after death, it is still possible to see verse 15 as implying the wish that Onesimus be returned to Paul. Otherwise, in the remaining years of their earthly relationship, Philemon could certainly expect Onesimus to be a better slave, since he would know what his relation to Christ stipulated for his service to an earthly master (see Col 3:22-4:1).

V. 16 no longer as a slave, but better than a slave, as a dear brother.

Now the letter introduces two previously unused words as descriptions of Onesimus. The first is "brother," advancing from "son" of verse 10. The term was used of Philemon in verse 7 and would be used again in verse 20. This "title" transcends the other new term, "slave." Whatever their relation in the household, in the Christian family Onesimus and Philemon were equals. Further they also shared Paul as their spiritual father.

This concept of an equality transcending the master-slave relation was also present in Stoic thought (Seneca, Epistles 47.10; cf. 44:10; Pliny, Epistles 9:21,24). The Christian motivation was higher than the Stoic, however.

O'Brien argues, against some commentators, that the language here shows that Paul had no intent to request that Onesimus be freed. In fact slavery was not the central issue. The love that bound Christians together was. Others, citing the frequency with which slaves were manumitted in Roman society, either by a certain age, or in the will of the master, think Paul was concerned that Philemon not cancel such a provision for Onesimus in retaliation.

He is very dear to me but even dearer to you, both as a man and as a brother in the Lord.

This verse gives a powerful testimony to the strength of community in Christ, and sets in sharp focus a major reason that Christianity eventually made slavery, especially if abusive, impossible. The dearness of Onesimus to Philemon was because of their relationship in two circles - the household and the church.

C. WELCOME HIM AS YOU WOULD ME (17-20)

¹⁷ So if you consider me a partner, welcome him as you would welcome me. ¹⁸ If he has done you any wrong or owes you anything, charge it to me. ¹⁹ I, Paul, am writing this with my own hand. I will pay it back - not to mention that you owe me your very self. ²⁰ I do wish, brother, that I may have some benefit from you in the Lord; refresh my heart in Christ.

V. 17 So if you consider me a partner, welcome him as you would welcome me.

Now Paul's first request is made ("welcome him"), to be followed by "refresh my heart" (v. 20) referring to the same matter, and finally by "prepare a guest room" (v. 22). "Welcome" receives further elaboration in the next verse, but that comes only after Paul has inserted the highly personal "as you would welcome me."

"Partner" (koinwnov" , koinônos ) was sometimes used as a business or legal term, but here would mean the spiritual relation of the two men depicted throughout the previous verses. Partnership in this must involve Christ, so Paul enhanced his motivational appeal even further. If Paul was welcome, and how could we imagine otherwise, so let Onesimus be welcome. The apostle wove quite a web!

V. 18 If he has done you any wrong or owes you anything, charge it to me.

The meaning of "welcome" (v. 17) is further expounded, in a sentence which parallels the previous verse in its form. To what do "wrong" (cf. Col 3:25) and "owes" refer? Had Onesimus taken goods or money from Philemon when he fled, perhaps to finance his flight? Or is the reference to the loss of his slave's labor suffered by Philemon? Both views have been argued, neither conclusively.

Whatever the case, Paul accepted responsibility. But since it is doubtful Paul could make financial repayment, it seems most likely he was calling on Philemon to forgive the obligation. The next verse will enforce this even more powerfully. Here we see two great Christian truths: intercession by Paul on the one hand, and forgiveness by Philemon on the other. It was not a matter of considering what Onesimus had done as inconsequential. There was no call for cheap grace here. It has been suggested, since a slave's new owner would assume the slave's obligations, that Paul was intimating by these words a desire to have Onesimus returned to him.

V. 19 I, Paul, am writing this with my own hand. I will pay it back - not to mention that you owe me your very self.

Paul argues that the obligation owed by Onesimus had already been paid - by Paul himself, some time before. The reference to Philemon's "very self" probably indicates his conversion, for which Paul was largely responsible. As Philemon was saved by grace, though undeserving, so let him be gracious to the repentant Onesimus. One recalls the story of the two debtors in Matthew 18:23-35.

The reference to Paul writing with his own hand is applied by some to the entire letter, and by others only to these closing words. In the latter case the rest would be dictated to a scribe. Paul's own hand validated his promise like a promissory note, and would give Philemon reassurance. But the discussion did not center in legal obligation, but rather in grace and mercy.

V. 20 I do wish, brother, that I may have some benefit from you in the Lord; refresh my heart in Christ.

Paul strengthens the request begun in verse 17. He picks up terms used previously in the letter. "Brother" was found in verses 7 and 16; and "refresh" in verse 7. "In the Lord" and "in Christ" call upon Philemon to act as Christians act, even though that would not be the usual behavior by non-Christians in such cases as this. "Benefit" translates the Greek verb (ojnaivmhn , onaimçn ) from which the name Onesimus is derived, and thus some would see a word play here - as "let your benefit be 'Beneficial'." This could be true, but "benefit" was so common in documents of this sort than many doubt that a word play was intended.

CONCLUSION (21-25)

²¹ Confident of your obedience, I write to you, knowing that you will do even more than I ask. ²² And one thing more: Prepare a guest room for me, because I hope to be restored to you in answer to your prayers.

²³ Epaphras, my fellow prisoner in Christ Jesus, sends you greetings. ²⁴ And so do Mark, Aristarchus, Demas and Luke, my fellow workers.

²⁵ The grace of the Lord Jesus Christ be with your spirit.

V. 21 Confident of your obedience, I write to you,

This verse concludes Paul's primary appeal in this letter. Two words are puzzling: "obedience" (uJpakohv , hypakôe ) and "even more" (kaiΙ uJpevr , kai hyper ). In verses 8 and 9 Paul had eschewed any authoritative edict to Philemon. Thus it would not be likely that he would contradict that by asserting his authority to command obedience here. The idea is that Philemon would be obedient to God's will and to the ethic of love, for which Paul had built the case so strongly. "Confident" (pepoiqwv" , pepoithôs ) indicates Paul knew his man and how he would respond. So, though Paul had appealed and not commanded, yet in the final analysis how could any man in Christ refuse him - unless he felt Paul was making a complete misapplication of the love ethic?

knowing that you will do even more than I ask.

"Even more" is also puzzling. Was it simply an assertion of confidence that Philemon's love would be excessive? Or was there a further agenda - perhaps Paul's hope Onesimus would be returned to him? Could the term imply Onesimus's release from slavery, or at least that the slave status be considerably modified because of brotherhood in Christ? We prefer to think Paul had in mind the return of Onesimus.

V. 22 And one thing more: Prepare a guest room for me,

Paul had earlier expressed a desire to go to Spain via Rome (Rom 15:22f). Though this text does not square with that, Paul was not absolutely bound to that agenda, given the change in his fortunes the years had brought. Revised plans are not uncommon in human affairs, so they should not surprise us in Paul.

because I hope to be restored to you in answer to your prayers.

The plural form of "you" here (the first time since verse 3) indicates the church had been praying for him, as had the Philippians (Phil 1:19, and see discussion there). Did Paul have some assurance he would be released? Can "hope" be understood as implying a firm expectation, as usually in the New Testament? More likely he was expressing an optimism based on prayer, but not an absolute certainty. In 2 Timothy 4:6-8 he expressed no such confidence while imprisoned. If he was so sure of release here, it is interesting Colossians does not reflect it, since the letters were sent together. The request for a guest room anticipated Paul's presence in a place he may not have previously visited (cf. Col 1:7f; 2:1).

V. 23 Epaphras, my fellow prisoner in Christ Jesus, sends you greetings.

Paul's co-greeters in verses 23 and 24 are all noted as well as in Colossians 4:10-14. Epaphras is also mentioned in Colossians 1:7 and 4:12. He would be well known to the church in Colosse, and this may be why he was mentioned first. Since Jesus Justus was named in Colossians 4:11, some have suggested placing a comma after "Christ," thus making two names, with Jesus being the same person specified in Colossians. Though this is not impossible, the evidence is very weak. Justus may have been omitted here because he was unknown to Philemon.

Did "fellow prisoner for Christ Jesus" refer to literal incarceration or to discipleship? The same expression was used of Aristarchus (Col 4:10) and Junia (Rom 16:7). If discipleship, why wouldn't it be used of Mark and the others in verse 24? It seems best to consider this literal imprisonment.

V. 24 And so do Mark, Aristarchus, Demas and Luke, my fellow workers.

See the comments on Colossians 4:10,14, where further detail is given. "Fellow worker" is the term by which Philemon was described in verse one.

V. 25 The grace of the Lord Jesus Christ be with your spirit.

This is an expanded form of the closing blessing found in Colossians 4:10, and picks up themes from verse 3 of this book. "Grace" made possible their standing with God, and was the spirit with which all their actions took place. "Your" is plural, and could refer to the household of Philemon, or to the entire church. "Spirit," interestingly, is singular. Weed suggests this may imply their unity in Christ. On "with your spirit" cf. Galatians 6:18 and Philippians 4:23.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Critics Ask: Phm 1:16

PHILEMON 16 —Doesn’t Paul approve of the institution of slavery?

PROBLEM: The Apostle Paul seems to favor the institution of human slavery by sending a runaway slave, Onesimus, back to his owner. But slavery is unethical. It is a violation of the principles of human freedom and dignity.

SOLUTION: Slavery is unethical and unbiblical and neither Paul’s actions nor his writings approve of this debasing form of treatment. In fact, it was the application of biblical principles that ultimately led to the overthrow of slavery. Several important facts should be noted in this connection.

First, from the very beginning, God declared that all humans participate in the image of God ( Gen. 1:27 ). The apostle reaffirmed this, declaring, “we are the offspring of God” ( Acts 17:29 ), and He “has made from one blood every nation of men to dwell on all the face of the earth” ( Acts 17:26 ).

Second, in spite of the fact that slavery was countenanced in the semitic cultures of the day, the law demanded that slaves eventually be set free ( Ex. 21:2 ; Lev. 25:40 ). Likewise, servants had to be treated with respect ( Ex. 21:20 , 26 ).

Third, Israel, itself in slavery in Egypt, was constantly reminded by God of this ( Deut. 5:15 ), and their emancipation became the model for the liberation of all slaves (cf. Lev. 25:40 ).

Fourth, in the NT, Paul declared that in Christianity “there is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus” ( Gal. 3:28 ). All social classes are broken down in Christ; we are all equal before God.

Fifth, the NT explicitly forbids the evil system of this world that traded the “bodies and souls of men” ( Rev. 18:13 ). Slave trade is so repugnant to God that He pronounces His final judgment on the evil system that perpetrated it ( Rev. 17-18 ).

Sixth, when Paul urges, “Servants, be obedient to those who are your masters” (    Eph. 6:5 ; cf. Col. 3:22 ), he is not thereby approving of the institution of slavery, but    simply alluding to the de facto situation in his day. Rather, he is instructing them to    be good employees, just as believers should be today, but he was not thereby    commending slavery.

Seventh, a closer look at Philemon reveals that Paul did not perpetuate slavery,    but actually undermined it, for he urged Philemon, Onesimus’ owner, to treat him as    “a beloved brother” (v. 16 ). So, by emphasizing the inherent equality of all human    beings, both by creation and redemption, the Bible laid down the very moral    principles that were used to overthrow slavery and help restore the dignity and    freedom of all persons of whatever color or ethnic group.   

Evidence: Phm 1:4

For the " communication" of our faith to be " effectual" (active, operative, and powerful), we must not confine our love to the Lord Jesus and the saints. Philemon's love went beyond the walls of the church building. He communicated his faith. This is what made Paul prayerfully thankful.

Evidence: Phm 1:11

Now that the runaway slave was a Christian, upon return to Philemon he would be " profitable." The world gains unspeakable profit from the presence of Christians. People who once were filled with corruption, upon conversion live as law-abiding, useful members of society. Onesimus (" useful" ) would be a faithful servant for God’s kingdom. He would work not only for his earthly master, but also for his heavenly Master, to whom he had submitted himself as a willing slave.

Evidence: Phm 1:23

" The Bible is the best book in the world. It contains more than all the libraries I have seen." John Adams

Evidence: Phm 1:24

For untrue things the world says, see 1Co 3:19 footnote.

Introduction / Outline

Robertson: Philemon (Book Introduction)

The Epistle to Philemon

From Rome a.d. 63

By Way of Introduction

This little letter was sent to Philemon by Onesimus, a converted runaway slave of Philemon, along with Tychicus who is going to Colossae with Onesimus (Col_4:7-9) as the bearer also of the so-called Epistle to the Ephesians (Eph_6:21.). Hence it is clear that these three Epistles were carried to the Province of Asia at the same time. Colossians was probably written before Ephesians which appears to be a general treatment of the same theme. Whether Philemon was actually penned before the other two there is no way of knowing. But it is put first here as standing apart. Probably Paul wrote it himself without dictation because in Phm_1:19 it constitutes a note in his own hand to Philemon for what Onesimus may owe him. Paul applies the spirit of Christianity to the problem of slavery in words that have ultimately set the slaves free from bondage to men.

Vincent: Philemon (Book Introduction)

The Epistle to Philemon

This epistle is the only private letter of Paul which has been preserved, and the only one in the New Testament except 3 John.

Onesimus, a slave, had run away from his master, Philemon, of Colossae, and had hidden himself in Rome, where he came under Paul's influence and was converted to Christianity.

In his loyalty to the civil law, Paul felt that Onesimus, in fulfillment of his Christian duty, should return to his master. He had probably robbed Philemon, and should make at least this restitution. He therefore sent Onesimus back to Colossae under the escort of Tychicus, who carried this letter to Philemon.

Paul did not attack slavery as an institution. He did not charge Philemon to emancipate his slave. For the final extinction of slavery he relied on the spirit of the Gospel, and on its principle that all men are brethren in Christ and alike servants of the one heavenly Master.

After salutations to Philemon and his household, and acknowledgments of Philemon's loving service to the Church and to himself, he introduces the main subject of the letter. He asks as a personal favor that Philemon will kindly receive Onesimus. He praises the ministries of the latter to himself, playing upon his name, " once unprofitable but now profitable ," and expressing his desire to keep him with himself. This, however, he will not do without Philemon's consent. If Philemon shall see fit to retain him in his own service, he will find him, as a Christian, far more valuable than he was as a pagan slave. Perhaps his flight was divinely permitted, in order that he might return to his master as a Christian brother. He hints delicately at Onesimus' possible thefts, offering his personal security for the amount stolen, though intimating that Philemon is already in his debt for his own conversion. He is sure that Philemon will comply with his request. He thinks he will soon be released from prison, and asks his friend to prepare him a lodging in view of his visit.

The epistle has always been celebrated as a model of Christian tact and courtesy. Paul waives his apostolic right to command, and throws himself upon the appeal of Christian friendship, backing it with a delicate allusion to his sufferings for the Gospel's sake. Without palliating Onesimus' fault, he throws round him the protection of his own confidence and esteem. He softens the phrases which describe the slave's flight and theft. He does not say " he ran away," but " he was separated from thee." He does not say " he stole," but, " if he hath wronged thee or oweth thee aught." With exquisite tact he assumes that Philemon will regard Onesimus' ministries to the prisoner as his own, and will rejoice in them as an expression of his own affection.

Few sections of Scripture contain within the same space more topics for the preacher. Among these may be noted, Fellowship in Christian service (Phm 1:1, Phm 1:2, Phm 1:11, Phm 1:12, Phm 1:13, Phm 1:19): Friendship founded in faith (Phm 1:3, Phm 1:5-7, Phm 1:20): The practical quality of love and faith (Phm 1:2, Phm 1:5, Phm 1:6, Phm 1:7): The true method of Christian persuasion: The power of the Gospel to deal with the worst: The Christian method of dealing with bad social institutions: The union of all classes and conditions in Christ.

The letter has often been compared with the younger Pliny's epistle to Sabinianus, written under similar circumstances. Doddridge remarks that although antiquity furnishes no example of the epistolary style equal to Pliny's letter, Paul's letter to Philemon is far superior as a human composition. Dr. Davidson says: " It puts Paul's character in a light which none other of his writings exhibit. The qualities which dictated its composition are eminently attractive. Dignity, generosity, prudence, friendship, politeness, skillful address, purity, are apparent. Hence it has been called, with great propriety, 'the polite epistle.' True delicacy, fine address, consummate courtesy, nice strokes of rhetoric, make it a unique specimen of the epistolary style. It shows the perfect Christian gentleman." Ewald: " Nowhere can the sensibility and warmth of tender friendship blend more beautifully with the higher feeling of a superior mind, nay, of a teacher and apostle, than this brief and yet so eminently significant letter." Renan: " A little chef-d'oeuere of the art of letter-writing." Calvin: " Though he handleth a subject which otherwise were low and mean, yet after his manner he is borne up aloft unto God. With such modest entreaty doth he humble himself on behalf of the lowest of men, that scarce anywhere else is the gentleness of his spirit portrayed more truly to the life." Maclaren: " Without thought of effect, and with complete unconsciousness, this man beats all the famous letter-writers on their own ground. That must have been a great intellect, and closely conversant with the Fountain of all light and beauty, which could shape the profound and far-reaching teachings of the epistle to the Colossians, and pass from them to the graceful simplicity and sweet kindliness of this exquisite letter; as if Michael Angelo had gone straight from smiting his magnificent Moses from the marble mass, to incise some delicate and tiny figure of Love or Friendship on a cameo."

The authenticity of the epistle is conceded. The assaults of Baur and Holtzmann require no notice.

JFB: Philemon (Book Introduction)

The testimonies to its authenticity are--ORIGEN [Homily 19, on Jeremiah, vol. 1., p. 185, Edition Huetius], cites it as the letter of Paul to Philemon concerning Onesimus; TERTULLIAN [Against Marcion, 5.21]: "The brevity of this Epistle is the sole cause of its escaping the falsifying hands of Marcion." EUSEBIUS [Ecclesiastical History, 3.25], mentions it among "the universally acknowledged Epistles of the canon"; JEROME [Commentary on Philemon, vol. iv., p. 442], argues for it against those who objected to its canonicity on the ground of its subject being beneath an apostle to write about. IGNATIUS [Epistle to the Ephesians, 2; Epistle to the Magnesians, 12], seems to allude to Phm 1:20. Compare Epistle to Polycarp [1 and 6]. Its brevity is the cause of its not being often quoted by the Fathers. PALEY [Horæ Paulinæ], has shown striking proofs of its authenticity in the undesigned coincidences between it and the Epistle to the Colossians.

PLACE AND TIME OF WRITING.--This Epistle is closely linked with the Epistle to the Colossians. Both were carried by the same bearer, Onesimus (with whom, however, Tychicus is joined in the Epistle to the Colossians), Col 4:9. The persons sending salutations are the same, except one, Jesus called Justus (Col 4:11). In both alike Archippus is addressed (Phm 1:2; Col 4:17). Paul and Timothy stand in the headings of both. And in both Paul appears as a prisoner (Phm 1:9; Col 4:18). Hence it follows, it was written at the same time and place as the Epistle to the Colossians (which was about the same time as the Epistle to the Ephesians), namely, at Rome, during Paul's first imprisonment, A.D. 61 or 62.

OBJECT.--Onesimus, of Colosse ("one of you," Col 4:9), slave of Philemon, had fled from his master to Rome, after having probably defrauded him (Phm 1:18). He there was converted to Christianity by Paul, and being induced by him to return to his master, he was furnished with this Epistle, recommending him to Philemon's favorable reception, as being now no longer a mere servant, but also a brother in Christ. Paul ends by requesting Philemon to prepare him a lodging, as he trusted soon to be set free and visit Colosse. This Epistle is addressed also to Apphia, supposed from its domestic subject to have been Philemon's wife, and Archippus (a minister of the Colossian Church, Col 4:17), for the same reason, supposed to be a near relative.

Onesimus in the Apostolical Canons [73], is said to have been emancipated by his master. The Apostolical Constitutions [7.46] state that he was consecrated by Paul, bishop of Berea, in Macedonia, and that he was martyred at Rome. IGNATIUS [Epistle to the Ephesians, 1], speaks of him as bishop of the Ephesians.

STYLE.--It has been happily termed, from its graceful and delicate urbanity, "the polite Epistle." Yet there is nothing of insincere compliment, miscalled politeness by the world. It is manly and straightforward, without misrepresentation or suppression of facts; at the same time it is most captivatingly persuasive. ALFORD quotes LUTHER'S eloquent description, "This Epistle showeth a right, noble, lovely example of Christian love. Here we see how St. Paul layeth himself out for the poor Onesimus, and with all his means pleadeth his cause with his master, and so setteth himself as if he were Onesimus, and had himself done wrong to Philemon. Yet all this doeth he, not with force, as if he had right thereto, but he stripped himself of his right, and thus enforceth Philemon to forego his right also. Even as Christ did for us with God the Father, thus also doth St. Paul for Onesimus with Philemon: for Christ also stripped Himself of His right, and by love and humility enforced [?] the Father to lay aside His wrath and power, and to take us to His grace for the sake of Christ, who lovingly pleadeth our cause, and with all His heart layeth Himself out for us; for we are all His Onesimi, to my thinking."

JFB: Philemon (Outline)

• ADDRESS. THANKSGIVING FOR PHILEMON'S LOVE AND FAITH. INTERCESSION FOR ONESIMUS. CONCLUDING REQUEST AND SALUTATIONS. (Phm. 1:1-25)

TSK: Philemon (Book Introduction)

Philemon appears to have been a person of some consideration at Colosse, and in the church at that place (Phm 1:1, Phm 1:2, Col 4:9, Col 4:17) who had been converted by the ministry of St. Paul (Phm 1:19), probably during his abode at Ephesus (Act 19:10). Onesimus, a slave of Philemon, having, as it is generally thought, been guilty of some dishonesty, fled from his master, and came to Rome, where the apostle was at that time under confinement the first time, as appears by his expectation of being shortly released (Phm 1:22), about ad 62. Having by some means attended the preaching of the apostle, " in his own hired house," (Act 28:16, Act 28:23) it pleased God to bless it to his conversion. After he had given satisfactory evidence of a real change, and manifested an excellent and amiable disposition, which greatly endeared him to St. Paul, he was sent back to his master by the apostle, who wrote this epistle to reconcile Philemon to his once unfaithful servant.

TSK: Philemon 1 (Chapter Introduction)

Overview

Phm 1:1, Paul rejoices to hear of the faith and love of Philemon, whom he desires to forgive his servant Onesimus, and lovingly to receive him again.

Poole: Philemon 1 (Chapter Introduction)

ARGUMENT

This Epistle is different from the other Epistles, because it is written upon a particular subject, of more special concernment: that it was written by Paul it is not doubted, it hath what he calleth his token in every Epistle 2Th 3:17 . Who this Philemon was is not so easily determined. Some have judged him a Phrygian, and of Colosse: see Col 4:9 . He appeareth to have been a minister by Paul’ s calling him his fellow labourer Phm 1:1 , his brother Phm 1:7 , his partner Phm 1:17 . It is conjectured that he was one hi the conversion of whom God made use of Paul as an instrument, from Phm 1:19 , where Paul tells him, that he would not say that he owed unto him his own self. He seems to have been a man of some estate, for he kept a servant, and

refreshed the bowels of the saints Phm 1:7 . He had a company of Christians in his house, Phm 1:2 . The time when Paul wrote this Epistle is not certain; it was when he was

aged and a prisoner Phm 1:9 , from whence it is evident that it was written from Rome. Some think it was written before the Second Epistle to Timothy, because he speaks of hopes that he had of being restored to his liberty, Phm 1:22 . and in his Epistle to Timothy, 2Ti 4:7 , he seems to have no such hopes. He also here, Phm 1:24 , sends him the salutation of Demas, who he saith, 2Ti 4:10 , had forsaken him. Others think it was written after that, when Demas was again returned to him; but it is not so clear that he ever returned. It is very probable that it was written much about the same time with the Epistle to the Colossians, for mention is made of Onesimus as a faithful brother Col 4:9 ; there is also mention made of Marcus, Aristarchus, Epaphras, Lucas and Demas and Archippus who are all named in this Epistle, and no more are here named, but Apphia The scope of the Epistle is evident, to reconcile Onesimus to Philemon. Onesimus had been a servant to Philemon, and it should seem had wronged him by purloining some of his goods. He came to Rome, and was there converted by Paul, being a prisoner, Phm 1:10 . The apostle would not detain him, being another man’ s servant, but sends him back with this recommendatory letter to his master. This recommendation was the occasion and is the matter of this Epistle; in the penning of which the apostle showeth himself as much an orator, as he had in his Epistle to the Romans, and some other of his Epistles, showed his skill at an argument; for the Epistle is penned with great art, and many topics are used to persuade Philemon again to receive him into his service; some such, as would incline one to think, that Paul knew this Philemon was something covetous, and would be a little difficult to grant his request.

Chapter Summary

Phm 1:1-3 The salutation.

Phm 1:4-7 Paul declareth his joy in hearing of the love and

faith of Philemon,

Phm 1:8-21 earnestly entreating him to receive into his favour

his once fugitive servant Onesimus, now become a

faithful Christian.

Phm 1:22 He desireth him to provide a lodging for himself, who

was in expectation of a speedy release,

Phm 1:23-25 and concludeth with salutations and a benediction.

Paul, a prisoner of Jesus Christ that is, for the sake of Christ, for the gospel, and for preaching of Jesus Christ.

And Timothy our brother from whence it is evident that Timothy was come to Paul at Rome, according to his desire, 2Ti 4:9,21 , before this Epistle was written, which manifesteth that Second Epistle not to have been the last he wrote. The apostle useth to join some others with himself in his salutation; Sosthenes, 1Co 1:1 Timothy; 2Co 1:1 Phi 1:1 Col 1:1 1Th 1:1 , where Silvanus also is added; from whence it appeareth that Timothy was Paul’ s ordinary companion, and the apostle showeth his humility in joining the name of so young a man with his own.

Fellow labourer whence we gather that Philemon was not a Christian only, but a minister, probably one of the ministers in Colosse in Phrygia, for it appeareth that Onesimus his servant was a Colossian, Col 4:9 .

MHCC: Philemon (Book Introduction)

Philemon was an inhabitant of Colosse, a person of some note and wealth, and a convert under the ministry of St. Paul. Onesimus was the slave of Philemon: having run away from his master, he went to Rome, where he was converted to the Christian faith, by the word as set forth by Paul, who kept him till his conduct proved the truth and sincerity of his conversion. He wished to repair the injury he had done to his master, but fearing the punishment his offence deserved might be inflicted, he entreated the apostle to write to Philemon. And St. Paul seems no where to reason more beautifully, or to entreat more forcibly, than in this epistle.

MHCC: Philemon 1 (Chapter Introduction)

(Phm 1:1-7) The apostle's joy and praise for Philemon's steady faith in the Lord Jesus, and love to all the saints.

(Phm 1:8-22) He recommends Onesimus as one who would make rich amends for the misconduct of which he had been guilty; and on behalf of whom the apostle promises to make up any loss Philemon had sustained.

(Phm 1:23-25) Salutations and a blessing.

Matthew Henry: Philemon (Book Introduction)

An Exposition, with Practical Observations, of The Epistle of St. Paul to Philemon

This epistle to Philemon is placed the last of those with the name of Paul to them, perhaps because the shortest, and of an argument peculiar and different from all the others; yet such as the Spirit of God, who indited it, saw would, in its kind, be very instructive and useful in the churches. The occasion of it was this: - Philemon, one of note and probably a minister in the church of Colosse, a city of Phrygia, had a servant named Onesimus, who, having purloined his goods, ran away from him, and in his rambles came to Rome, where Paul was then a prisoner for the gospel, and, providentially coming under his preaching there, was, by the blessing of God, converted by him, after which he ministered awhile to the apostle in bonds, and might have been further useful to him, but, understanding him to be another man's servant, Paul would not, without his consent, detain him, but sends him back with this letter-commendatory, wherein he earnestly sues for his pardon and kind reception.

Before we enter on the exposition, such general things as follow may be taken notice of from the epistle and what relates to it; namely, I. The goodness and mercy of God to a poor wandering sinner, bringing him by his gracious providence under the means, and making them effectual to his conversion. Thus came he to be sought of him that asked not for him, and to be found of him that sought him not, Isa 65:1. II. The great and endeared affection between a true convert and him whom God used to be the instrument of his conversion. Paul regards this poor fugitive now as his son in the faith, and terms him his own bowels; and Onesimus readily serves Paul in prison, and would gladly have continued to do so, would duty have permitted; but, being another's servant, he must return and submit himself to his master, and be at his disposal. III. The tender and good spirit of this blessed apostle Paul. With what earnestness does he concern himself for the poor slave! Being now, through his preaching, reconciled to God, he labours for reconciliation between him and his master. How pathetic a letter does he here write in his behalf! Scarcely any argument is forgotten that could possible be used in the case; and all are pressed with such force that, had it been the greatest favour to himself that he was asking, he could not have used more. IV. The remarkable providence of God in preserving such a short writing as this, that might be thought of little concern to the church, being not only a letter to a particular person (as those to Timothy, and Titus, and Gaius, and the elect lady, likewise were), but of a private personal matter, namely, the receiving of a poor fugitive servant into the favour and family of his injured master. What in this is there that concerns the common salvation? And yet over this has there been a special divine care, it being given (as the other scriptures were) by inspiration of God, and in some sort, as they are, profitable for doctrine, for reproof, for correction, and for instruction in righteousness. God would have extant a proof and instance of his rich and free grace for the encouragement and comfort of the meanest and vilest of sinners, looking to him for mercy and forgiveness; and for instruction to ministers and others not to despise any, much less to judge them as to their final state, as if they were utter cast-aways, but rather to attempt their conversion, hoping they may be saved; likewise how to behave towards them. Joy must be on earth, as well as there is in heaven, over one sinner who repenteth. Such must now be loved, and helped, and confirmed in good, and furthered in it; and, in their outward concerns, their comfort and welfare must be consulted and promoted as much as possible. And, on their part, they must be humble and grateful, acknowledging God and his instruments in what good they have received, ready to all suitable returns, making what reparation they can in case of injuries, and living a life of thankfulness and obedience. To such purposes may this epistle have been written and preserved. And perhaps, V. There may be something further in all this; at least, by way of allusion, it is applicable to the mediation and intercession of Christ for poor sinners. We, like Onesimus, were revolters from God's service, and had injured him in his rights. Jesus Christ finds us, and by his grace works a change in us, and then intercedes for us with the Father, that we may be received into his favour and family again, and past offences may be forgiven; and we are sure that the Father heareth him always. There is no reason to doubt but Paul prevailed with Philemon to forgive and receive Onesimus: and more reason have we to be confident that the intercession of Christ with the Father is prevalent for the acceptance of all whose case he takes in hand and recommends to him. From these general observations we come to the epistle itself.

Matthew Henry: Philemon 1 (Chapter Introduction)

In this epistle we have, I. The preface (Phm 1:1-7). II. The substance and body of it (Phm 1:8-21). And then the conclusion (Phm 1:22 to the end.)

Barclay: Philemon (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36).

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation. He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent Paul composed his letters, he had in his mindeye a vision of words, while his secretary races to get them down. When of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTER TO PHILEMON

The Unique Letter

In one thing this little letter to Philemon is unique. It is the only private letter of Paul which we possess. Doubtless Paul must have written many private letters but of them all only Philemon has survived. Apart altogether from the grace and the charm which pervade it, this fact gives it a special significance.

Onesimus, The Runaway Slave

There are two possible reconstructions of what happened. One is quite straightforward; the other, connected with the name of E. J. Goodspeed, is rather more complicated and certainly more dramatic. Let us take the simple view first.

Onesimus was a runaway slave and very probably a thief into the bargain. "If he has done you any damage," Paul writes, "or, if he owes you anything, put it down to my account--I will repay it" (Phm_1:18-19 ). Somehow the runaway had found his way to Rome, to lose himself in the thronging streets of that great city, somehow he had come into contact with Paul, and somehow he had become a Christian, the child whom Paul had begotten in his bonds (Phm_1:10 ).

Then something happened. It was obviously impossible for Paul to go on harbouring a runaway slave and something brought the problem to a head. Perhaps it was the coming of Epaphras. It may be that Epaphras recognized Onesimus as a slave he had seen at Colosse, and that thereupon the whole wretched story came out; or, it may be that, with the coming of Epaphras, the conscience of Onesimus moved him to make a clean breast of all his discreditable past.

Paul Sends Onesimus Back

In the time that he had been with him, Onesimus had made himself very nearly indispensable to Paul; and Paul would have liked to keep him beside him. "I would have been glad to keep him with me," he writes (Phm_1:13 ). But he will do nothing without the consent of Philemon, Onesimusaster (Phm_1:14 ). So he sends Onesimus back. No one knew better than Paul how great a risk he was taking. A slave was not a person; he was a living tool. A master had absolute power over his slaves. "He can box their ears or condemn them to hard labour--making them, for instance, work in chains upon his lands in the country, or in a sort of prison-factory. Or, he may punish them with blows of the rod, the lash or the knot; he can brand them upon the forehead, if they are thieves or runaways, or, in the end, if they prove irreclaimable, he can crucify them." Pliny tells how Vedius Pollio treated a slave. The slave was carrying a tray of crystal goblets into the courtyard; he dropped and broke one; on the instant Pollio ordered him to be thrown into the fishpond in the middle of the court, where the savage lampreys tore him to pieces. Juvenal draws the picture of the mistress who will beat her maidservant at her caprice and the master who "delights in the sound of a cruel flogging, deeming it sweeter than any sirensong," who is never happy "until he has summoned a torturer and he can brand someone with a hot iron for stealing a couple of towels," "who revels in clanking chains." The slave was continually at the mercy of the caprice of a master or a mistress.

What made it worse was that the slaves were deliberately held down. There were in the Roman Empire 60,000,000 of them and the danger of revolt was constantly to be guarded against. A rebellious slave was promptly eliminated. And, if a slave ran away, at best he would be branded with a red-hot iron on the forehead, with the letter F--standing for fugitivus, runaway--and at the worst he would be crucified to death. Paul well knew all this and that slavery was so ingrained into the ancient world that even to send Onesimus back to the Christian Philemon was a considerable risk.

PaulAppeal

So Paul gave Onesimus this letter. He puns on Onesimusame. Onesimus in Greek literally means profitable. Once Onesimus was a useless fellow, but he is useful now (Phm_1:11 ). Now, as we might say, he is not only Onesimus by name, he is also Onesimus by nature. Maybe Philemon lost him for a time in order to have him for ever (Phm_1:15 ). He must take him back, not as a slave but as a Christian brother (Phm_1:16 ). He is now Paulson in the faith, and Philemon must receive him as he would receive Paul himself.

Emancipation

Such, then, was Paulappeal. Many people have wondered why Paul says nothing in this letter about the whole matter of slavery. He does not condemn it; he does not even tell Philemon to set Onesimus free; it is still as a slave that he would have him taken back. There are those who have criticized Paul for not seizing the opportunity to condemn the slavery on which the ancient world was built. Lightfoot says, "The word emancipation seems to tremble on his lips, but he never utters it." But there are reasons for his silence.

Slavery was an integral part of the ancient world; the whole of society was built on it. Aristotle held that it was in the nature of things that certain men should be slaves, hewers of wood and drawers of water, to serve the higher classes of men. It may well be that Paul accepted the institution of slavery because it was almost impossible to imagine society without it. Further, if Christianity had, in fact, given the slaves any encouragement to revolt or to leave their masters, nothing but tragedy could have followed. Any such revolt would have been savagely crushed; any slave who took his freedom would have been mercilessly punished; and Christianity would itself have been branded as revolutionary and subversionary. Given the Christian faith, emancipation was bound to come--but the time was not ripe; and to have encouraged slaves to hope for it, and to seize it, would have done infinitely more harm than good. There are some things which cannot be suddenly achieved, and for which the world must wait, until the leaven works.

The New Relationship

What Christianity did vas to introduce a new relationship between man and man, in which all external differences were abolished. Christians are one body whether Jews or Gentiles, slaves or free men (1Co_12:13 ). In Christ there is neither Jew nor Greek, slave nor free man, male nor female (Gal_3:28 ). In Christ there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, slave or free man (Col_3:11 ). It was as a slave that Onesimus ran away and it was as a slave that he was coming back, but now he was not only a slave, he was a beloved brother in the Lord. When a relationship like that enters into life, social grades and castes cease to matter. The very names, master and slave, become irrelevant. If the master treats the slave as Christ would have treated him, and if the slave serves the master as he would serve Christ, then it does not matter if you call the one master and the other slave; their relationship does not depend on any human classification, for they are both in Christ.

Christianity in the early days did not attack slavery; to have done so would have been disastrous. But it introduced a new relationship in which the human grades of society ceased to matter. It is to be noted that this new relationship never gave the slave the right to take advantage of it; it made him rather a better slave and a more efficient servant, for now he must do things in such a way that he could offer them to Christ. Nor did it mean that the master must be soft and easy-going, willing to accept bad workmanship and inferior service; but it did mean that he no longer treated any servant as a thing, but as a person and a brother in Christ.

There are two passages in which Paul sets out the duties of slaves and masters--Eph_6:5-9 and Col_3:22-25 ; Col_4:1 . Both were written when Paul was in prison in Rome, and most likely when Onesimus was with him; and it is difficult not to think that they owe much to long talks that Paul had with the runaway slave who had become a Christian.

On this view Philemon is a private letter, sent by Paul to Philemon, when he sent back his runaway slave; and it was written to urge Philemon to receive back Onesimus, not as a pagan master would, but as a Christian receives a brother.

Archippus

Let us now turn to the other view of this letter.

We may begin with a consideration of the place of Archippus. He appears in both Colossians and Philemon. In Philemon greetings are sent to Archippus, our fellow-soldier (Phm_1:2 ); and such a description might well mean that Archippus is the minister of the Christian community in question. He is also mentioned in Col_4:17 : "Say to Archippus, e that you fulfil the ministry which you have received in the Lord Now that injunction comes after a whole series of very definite references, not to Colosse, but to Laodicaea (Col_4:13 , Col_4:15 , Col_4:16 ). May the fact that he appears among the messages sent to Laodicaea not imply that Archippus must be at Laodicaea, too? Why in any event should he get this personal message? If he was at Colosse, he would hear the letter read, as everyone else would. Why has this verbal order to be sent to him? It is surely possible that the answer is that he is not in Colosse at all, but in Laodicaea.

If that is so, it means that Philemonhouse is in Laodicaea and that Onesimus was a runaway Laodicaean slave. This must mean that the letter to Philemon was, in fact, written to Laodicaea. And, if so, the missing letter to Laodicaea, mentioned in Col_4:16 , is none other than the letter to Philemon. This indeed solves problems.

Let us remember that in ancient society, with its view of slavery, Paul took a considerable risk in sending Onesimus back at all. So, it can be argued that Philemon is not really only a personal letter. It is indeed written to Philemon and to the Church in his house. And further it has also to be read at Colosse. What, then, is Paul doing? Knowing the risk that he takes in sending Onesimus back, he is mobilizing Church opinion both in Laodicaea and in Colosse in his favour. The decision about Onesimus is not to be left to Philemon; it is to be the decision of the whole Christian community. It so happens that there is one little, but important, linguistic point, which is very much in favour of this view. In Phm_1:12 the Revised Standard Version makes Paul write that he has sent back Onesimus to Philemon. The verb is anapempein (375); this is the regular verb--it is commoner in this sense that in any other--for officially referring a case to someone for decision. And Phm_1:12 should most probably be translated: "I am referring his case to you," that is, not only to Philemon, but also the Church in his house.

There is much to be said for this view. There is only one difficulty. In Col_4:9 Onesimus is referred to as one of you, which certainly looks as if he is a Colossian. But E. J. Goodspeed, who states this view with such scholarship and persuasiveness, argues that Hierapolis, Laodicaea and Colosse were so close together, and so much a single Church, that they could well be regarded as one community, and that, therefore, one of you need not mean that Onesimus came from Colosse, but simply that he came from that closely connected group. If we are prepared to accept this, the last obstacle to the theory is removed.

The Continuation Of The Story

Goodspeed does not stop there. He goes on to reconstruct the history of Onesimus in a most moving way.

In Phm_1:13-14 Paul makes it quite clear that he would much have liked to keep Onesimus with him. "I would have been glad to keep him with me, in order that he might serve me on your behalf during my imprisonment for the gospel; but I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own free will." He reminds Philemon that he owes him his very soul (Phm_1:19 ). He says, with charming wit, "Let me make some Christian profit out of you!" (Phm_1:20 ). He says, "Confident of your obedience, I write to you, knowing that you will do even more than I say" (Phm_1:21 ). Is it possible that Philemon could have resisted this appeal? In face of language like that could he do anything other than send Onesimus back to Paul with his blessing? Goodspeed regards it as certain that Paul got Onesimus back and that he became Paulhelper in the work of the gospel.

The Bishop Of Ephesus

Let us move on about fifty years. Ignatius, one of the great Christian martyrs, is being taken to execution from Antioch to Rome. As he goes, he writes letters--which still survive--to the Churches of Asia Minor. He stops at Smyrna and writes to the Church at Ephesus, and in the first chapter of that letter, he has much to say about their wonderful bishop. And what is the bishopname? It is Onesimus; and Ignatius makes exactly the same pun as Paul made--he is Onesimus by name and Onesimus by nature, the profitable one to Christ. It may well be that the runaway slave had become with the passing years the great bishop of Ephesus.

What Christ Did For Me

If all this is so, we have still another explanation. Why did this little slip of a letter, this single papyrus sheet, survive; and how did it ever get itself into the collection of Pauline letters? It deals with no great doctrine; it attacks no great heresy; it is the only one of Paulundoubted letters written to an individual person. It is practically certain that the first collection of Paulletters was made at Ephesus, about the turn of the century. It was just then that Onesimus was bishop of Ephesus; and it may well be that it was he who insisted that this letter be included in the collection, short and personal as it was, in order that all might know what the grace of God had done for him. Through it the great bishop tells the world that once he was a runaway slave and that he owed his life to Paul and to Jesus Christ.

Did Onesimus come back to Paul with Philemonblessing? Did he become the great bishop of Ephesus, he who had been the runaway slave? Did he insist that this little letter be included in the Pauline collection to tell what Christ, through Paul, had done for him? We can never tell for, certain, but it is a lovely story of Godgrace in Christ--and we hope that it is true!

FURTHER READING

Philemon

J. B. Lightfoot, St PaulEpistles to the Colossians and Philemon (MmC; G)

C. F. D. Moule, The Epistles of Paul the Apostle to the Colossians and to Philemon (CGT; G)

E. F. Scott, The Epistles to Colossians, Philemon and Ephesians (MC; E)

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: Philemon 1 (Chapter Introduction)

A Man To Whom It Was Easy To Appeal (Phm_1:1-7)

The Request Of Love (Phm_1:8-17)

The Closing Appeal And The Closing Blessing (Phm_1:18-25)

Constable: Philemon (Book Introduction)

Introduction

Historical background

Philemon appears to have been a comparatively wealthy Colossian who owned slaves, as did most of the rich in his day.¹ He evidently came to faith in Christ as a result of Paul's influence (v. 19), perhaps when Paul was residing at Ephesus. Onesimus was one of Philemon's slaves and was probably a native Phrygian. He ran away from his master probably not because Philemon treated him cruelly but perhaps because he dealt with him graciously. He eventually made his way to Rome where he could have lost himself in the crowd. There, as a result of divine providence, he came into contact with Paul and became a Christian (v. 10).

Following his conversion Onesimus became a valuable helper to the apostle (v. 11). Paul desired to keep Onesimus with him but felt a greater responsibility to return the slave to his Christian master (vv. 13-14). Onesimus had to make things right with Philemon whom he had wronged. Paul and Onesimus both knew the danger the slave faced in returning since slave owners had absolute authority over their slaves and often treated them as property rather than as people.² Paul wrote this brief appeal to pacify Philemon and to affect a reconciliation between the slave and his master. His other purposes were to commend Philemon for showing compassion to other believers (vv. 1-7), to announce his plans to visit Philemon following his anticipated release (vv. 8-22), and to send greetings from his associates (vv. 23-25).

". . . Philemon provides insight both into the social realities of ancient society, in this case the relations between master and slave, which is surpassed only by 1 Corinthians, and into the way in which influence was brought to bear within the earliest churches between parties of differing social status."³

Paul probably addressed the epistle to Apphia, Archippus, and the church meeting in Philemon's house to rally the support of other Christians to encourage Philemon in his Christian responsibility.

When Paul sent Tychicus with epistles to the Ephesians and Colossians, Onesimus probably went with him. Paul intended that this letter, along with Tychicus' personal entreaty for Onesimus, would secure the slave's forgiveness and acceptance. Since Paul evidently sent this letter with the Epistle to the Colossians, as comparison of the two documents suggests, he probably wrote them in Rome at the same time (60-62 A.D.).⁴

Message⁵

As is true of so many of the shorter Bible books, this one too is an illustration (cf. Ruth and Esther). Philemon in particular illustrates the outworking in life of the great doctrines taught in the other Pauline writings, especially the other Prison Epistles: Ephesians, Philippians, and Colossians. In Philemon there are pictures of individuals, pictures of social relationships, pictures of Christian doctrine, and pictures of ethical obedience.

Note first the pictures of individuals.

Paul is the first main individual in Philemon. This letter reveals much about Paul's character.

We see him here as a man triumphing over circumstances (vv. 1, 9). Paul behaved supernaturally by Christ's power in him. He was a prisoner in Rome. He may have felt frustrated as he sought to fulfill his calling as a pioneer missionary. However he viewed himself as Christ's prisoner. He was where he was by Christ's appointment. Fellowship with Christ enables one to triumph over circumstances.

We also see Paul triumphing over the temptation to flaunt personal authority (vv. 8-9). Paul had the authority to command as an apostle, but he chose instead to beseech in love. This is how God deals with us (2 Cor. 5:20). This is how love behaves.

Paul also triumphed over personal inclinations. Paul's personal preference was to keep Onesimus with him (v. 13, "I wished"). Nevertheless he let what he knew to be right overrule his preference (v. 14, "I did not want"). He did what was best for all concerned, not just what he wanted. Paul's great intellect and extreme devotion to the Lord often come to mind when we think of him. However the qualities of character illustrated in Philemon are most profound. They show the supernatural work of Christ in his life. In all, Paul illustrates the triumph of Christianity in these three ways.

Onesimus is the second individual pictured in Philemon. His name literally means Useful (v. 11).

In him we see the radical change God works in any life that He regenerates.

What was unprofitable became profitable. What was waste God made valuable.

Philemon is the third individual pictured (vv. 5, 7).

Two principles governed Philemon: faith and love. Faith in the Lord should result in love for the saints. This is what God desires to produce in every Christian.

This epistle also contains illustrations of social relationships.

Paul's relationship with Philemon illustrates what "love seeks not its own" (1 Cor. 13:5) means (v. 14). If Philemon had responded out of necessity it would have been good, but if he responded out of his own free will it would be better. Paul desired the best for Philemon. Paul was always seeking to develop the best in others.

Paul's relationship with Onesimus pictures what "love bears all things" (1 Cor. 13:7) means (v. 18). Paul acted like a roof over Onesimus' head sheltering his friend beneath. That is the relationship Christ desires to create between people (Gal. 6:2; 1 Pet. 4:8).

The relationship between Onesimus and Philemon shows what "love suffers long and is kind" (1 Cor. 13:4) means (vv. 16-17). Onesimus was willing to go back to accept the consequences and to fulfill his obligations because of Christ's work in him. Furthermore Philemon was able to receive the runaway slave kindly and graciously because of Christ's work in him. Reconciliation is a painful process sometimes, but it is very important.

The relationship of the Christians in the church that met in Philemon's house demonstrates what "love never fails" (1 Cor. 13:8) means (v. 2). When one member suffers, all suffer. When one rejoices, all rejoice. When one repents, all repent and receive him back. When one forgives, all forgive and enter into greater unity than ever before. The picture of this runaway slave being received back into the church as a brother and partner with all is the ideal of the church. All walk together in common life, common light, and common love. Acceptance after repentance is also important. Love does not keep a record of offenses.

This epistle also contains illustrations of Christian doctrine.

Paul's plan that Philemon accept Onesimus as he would Paul illustrates the doctrine of our acceptance in Christ (v. 17). Even though we have offended God, He accepts us as He accepts His own Son because Christ stands behind us. He is our sponsor.

Paul's offer to Philemon to charge Onesimus' debt to Paul's account illustrates the doctrine of God's imputing our guilt to Christ (v. 18). Christ volunteered to pay our debt of sin in our place. He is our substitute.

Paul's reminder of what Philemon owed him because God's grace had reached Philemon through Paul illustrates the doctrine of the obligation imposed on every recipient of Christ's grace (v. 19). Because Christ has brought us God's grace we have an obligation to obey Christ (Rom. 12:1-2). He is our sovereign.

How does Philemon illustrate the great ethical emphases of Ephesians, Philippians, and Colossians? This epistle illustrates what it means to be filled with the Spirit, the great command in Ephesians (5:18).

It illustrates what it means to be controlled by the mind of Christ, the great command in Philippians (2:5).

It also illustrates what it means to let the word of Christ dwell in you richly, the great command in Colossians (3:16).

Paul, Philemon, and Onesimus illustrated all these acts in this short epistle.

All the necessary resources are in Christ.

Philemon teaches us that life in Christ changes every relationship.

It also teaches us that our relationships to others test and demonstrate our relationship to Christ.

It further teaches us that the transformation of the hearts of individuals can overcome social evils such as slavery. We need this reminder today in view of rising crime rates, overcrowded prisons, and increasing lawlessness.

In view of this revelation I would state the message of the book as follows. Life in Christ can and should change every relationship.

The purpose of this book is to provide instruction regarding basic Christian conduct in interpersonal relationships.

Outline

I. Greeting 1-3

II. Thanksgiving and prayer for Philemon 4-7

III. Plea for Onesimus 8-21

A. Paul's appeal 8-11

B. Paul's motives 12-16

C. Paul's request 17

D. Paul's offer 18-20

E. Paul's confidence 21

IV. Concluding matters 22-25

Constable: Philemon

Philemon

Bibliography

Barclay, William. The Letters to Timothy, Titus, and Philemon. Daily Bible series. 2nd ed and reprint ed. Edinburgh: Saint Andrews Press, 1962.

Barker, G. W., Lane, W. L., and Michaels, J. R. The New Testament Speaks. New York: Harper and Row, 1969.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

Bock, Darrell L. "A Theology of Paul's Prison Epistles." In A Biblical Theology of the New Testament, pp. 299-331. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Bruce, F. F. Paul. Apostle of the Heart Set Free. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1977.

Caird, G. B. Paul's Letters from Prison. New Clarendon Bible series. Oxford: Oxford University Press, 1976.

Carson, Herbert M. The Epistles of Paul to the Colossians and Philemon. Tyndale New Testament Commentaries series. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

Constable, Thomas L. "Analysis of Bible Books--New Testament." Paper submitted for course 686 Analysis of Bible Books--New Testament. Dallas Theological Seminary, January 1968.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Deibler, Edwin C. "Philemon." In Bible Knowledge Commentary: New Testament, pp. 769-75. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Dictionary of the Apostolic Church. Edited by James Hastings. 1915 ed. S.v. "Philemon, Epistle to," by Henry Cowen.

Dictionary of the Bible. Edited by James Hastings. 1910 ed. S.v. "Philemon, Epistle to," by J. H. Bernard.

Dunn, James D. G. The Epistles to the Colossians and to Philemon: A Commentary on the Greek Text. The New International Greek Testament Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1996.

Ellis, E. Earle. "The Epistle to Philemon." In Wycliffe Bible Commentary, pp. 1397-99. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Foster, Harry. "For Love's Sake'." Toward the Mark 12:5 (September-October 1983):97-100.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Goodspeed, E. J. The Key to Ephesians. Chicago: University of Chicago Press, 1956.

A Greek-English Lexicon of the New Testament. By. C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

Gromacki, Robert G. Stand Perfect in Wisdom: An Exposition of Colossians and Philemon. Grand Rapids: Baker Book House, 1984.

Guthrie, Donald. New Testament Introduction. 3 vols. 2nd ed. London: Tyndale Press, 1966.

Hanson, Craig L. "A Greek Martyrdom Account of St. Onesimus." Greek Orthodox Theological Review 22:3 (Fall 1977):319-39.

Hendricksen, William. New Testament Commentary: Exposition of Philippians and Exposition of Colossians and Philemon. Reprint ed. Grand Rapids: Baker Book House, 1979.

Hiebert, D. Edmond. Titus and Philemon. Moody Colportage Library series. Chicago: Moody Press, 1957.

International Standard Bible Encyclopedia. Edited by James Orr. 1957 ed. S.v. "Philemon, Epistle to," by Charles Smith Lewis.

Ironside, Harry A. Timothy, Titus and Philemon. Neptune, NJ: Loizeaux Brothers, 1967.

Kent, Homer A., Jr. Treasures of Wisdom: Studies in Colossians & Philemon. Grand Rapids: Baker Book House, 1978.

Knox, John. Philemon among the Letters of Paul. New York: Abingdon, 1959.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol. 11: Galatians--Hebrews, by Otto Schmoller, Karl Braune, C. A. Auberlen, C. J. Riggenbach, J. J. Van Oosterzee, and Carl Bernhard Moll. Translated by C. C. Starbuck, M. B. Riddle, Horatio B. Hackett, John Lillie, E. A. Washburn, E. Harwood, George E. Day, and A. C. Kendrick.

Lenski, Richard C. H. The Interpretation of St. Paul's Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon. Reprint ed. Minneapolis: Augsburg Publishing House, 1964.

Lightfoot, J. B. Saint Paul's Epistles to the Colossians and to Philemon. Reprint ed. London: Macmillan and Co., 1892.

Lohse, Eduard. "Colossians and Philemon." In Hermeneia. Trans. by Poehlmann and Karris. Philadelphia: Fortress Press, 1971.

Maclaren, Alexander. The Expositor's Bible. Vol. 6. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1947.

Martin, Ralph P. Colossians and Philemon. New Century Bible Commentery series. 3rd edition. London: Oliphants, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1981.

McNeile, A. H. An Introduction to the Study of the New Testament. 2nd ed. revised by C. S. C. Williams. Oxford: Clarendon Press, 1965.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Moule, C. F. D. The Epistles of Paul the Apostle to the Colossians and to Philemon. Cambridge Greek Testament Commentary series. Reprint ed. Cambridge: University Press, 1962.

Moule, Handley C. G. Colossian and Philemon Studies. London: Pickering and Inglis, Ltd., n.d.

Muller, Jacobus J. The Epistles of Paul to the Philippians and to Philemon. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1967.

O'Brien, Peter T. Colossians, Philemon. Word Biblical Commentary series. Waco: Word Books, 1982.

Osiek, Carolyn. "Slavery in the New Testament World." The Bible Today 22:3 (May 1984):151-55.

Pentecost, J. Dwight. "For Love's Sake; Part III: An Exposition of Philemon 8-11." Bibliotheca Sacra 129:516 (October-December 1972):344-51.

_____. "Grace for the Sinner; Part II: An Exposition of Philemon 4-7." Bibliotheca Sacra 129:515 (July-September 1972):218-25.

_____. "Paul the Prisoner; Part I: And Exposition of Philemon." Bibliotheca Sacra 129:514 (April-June 1972):134-41.

_____. "Studies in Philemon; Part IV: Charge That to My Account." Bibliotheca Sacra 130:517 (January-March 1973):50-57.

_____. "Studies in Philemon; Part V: The Obedience of a Son." Bibliotheca Sacra 130:518 (April-June 1973):164-70.

_____. "Studies in Philemon; Part VI: Able to Keep You." Bibliotheca Sacra 130:519 (July-September 1973):250-57.

Robertson, Archibald Thomas. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1931.

Rupprecht, Arthur A. "Philemon." In Ephesians-Philemon. Vol. 11 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1978.

Schenck, Charles L., Jr. "Paul's Epistle on Human Rights." His 26:8 (May 1966):1-4.

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Theological Dictionary of the New Testament. S.v. splagchnon, by H. Köster, 7 (1971):549-58.

Vincent, Marvin R. A Critical and Exegetical Commentary on the Epistle to the Philippians and to Philemon. International Critical Commentary series. 1897; reprint ed., Edinburgh: T. & T. Clark, 1972.

Wiersbe, Warren W. The Bible Exposition Commentary. 2 vols. Wheaton: Scripture Press, Victor Books, 1989.

Copyright 2003 by Thomas L. Constable

Haydock: Philemon (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO PHILEMON.

INTRODUCTION.

Philemon was a rich man, of high birth. He had been converted by St. Paul, when he was preaching at Ephesus, or by his disciple Epaphras. His house was become not unlike a church. Onesimus, his slave, far from profiting by the excellent example set before him, became more wicked; he plundered his master, and flew to Rome, where St. Paul was detained in prison for the first time. He received the poor fugitive charitably, and wrote to his master in his behalf. --- The letter seems to have been written in the year sixty-one, during St. Paul's first imprisonment at Rome. It contains, as St. John Chrysostom observes, divers profitable instructions, and marks of St. Paul's charity towards a poor fugitive servant. Erasmus says Cicero never wrote with greater eloquence. (Witham)

====================

Gill: Philemon (Book Introduction)

INTRODUCTION TO PHILEMON

This epistle was written by the Apostle Paul, when a prisoner at Rome, as appears from its inscription and subscription; and seems to have been written at the same time, in the year 60, and sent by the same hand, as the epistle to the Colossians; seeing the same persons were with the apostle at the writing of both, and send their Christian salutations in the one, as in the other; compare Phm 1:23 with Col 4:10 and Archippus, the minister in Colosse, is made mention of in both, Phm 1:2 and it is very probable that Philemon, to whom it was written, was a Colossian, since Onesimus, his servant, on whose account, and by whom it was sent, is said to be one of the Colossians, Col 4:9. Philemon is said to be one of the seventy disciples, and afterwards Bishop of Gaza; Luk 10:1. The occasion of the epistle was this; Philemon's servant, Onesimus, having either embezzled his master's goods, or robbed him, ran away from him, and fled to Rome, where the apostle was a prisoner in chains in his own hired house, under the custody of a soldier, and where he received all that came, and preached the Gospel to them, Act 28:30 and among those that went to hear him, this fugitive servant was one, and was converted under his ministry; and who not only received the grace of God, but had such gifts bestowed on him as qualified him to be a preacher of the word. Now the design of this epistle is to reconcile Philemon to his servant, and to entreat him to receive him again, not only as a servant, but as a brother in Christ; and the most proper and prudent methods and arguments are used to engage him to it. The epistle, though it is a familiar one, and short, is very instructive; it shows great humility in the apostle, and that he did not think it below him to be concerned in doing such an office as to reconcile a master to his servant, and which is worthy of imitation; as also it teaches the right that masters have over their servants, which is not lost by their becoming Christians, and even ministers of the Gospel; and that recompense should be made unto them for injuries done by them: it likewise displays the riches of the grace of God, in the conversion of such a vile creature: and the wonderful providence of God in overruling that which was sinful in itself, running away from his master, to the greatest good, even the conversion of him; and is an instance of surprising grace: and from hence may be learned, that there is salvation in Christ for the chief of sinners; and that the conversion of them is not to be despaired of. The authority of this epistle was not questioned by the ancient writers, and stands always in their catalogues of the canon of the Scripture; and Marcion the heretic, who either rejected, or changed, or mutilated the rest of the epistles, could not lay his hands on this, because of the brevity of it, as Tertullian ^a and Jerom ^b observe.

College: Philemon (Book Introduction)

INTRODUCTION

This shortest of Paul's letters is similar to private correspondence of the day, but takes on a broader importance because of its skillful application of Christian principles and its inclusion in the canon. The correspondences with Colossians prompt the conclusion that it was sent at the same time as that letter, by the hand of Tychicus, who was accompanied by Onesimus. Both of these messengers were part of the church at Colosse (Col 4:9,17), so it is assumed that Philemon was also.

Onesimus, a slave, had run away from Philemon, his master, and fled to Rome (assuming that was the place of Paul's imprisonment - see the introduction to Colossians). There he somehow came into contact with the apostle, and became a follower of Jesus. Paul now faced a dilemma with both legal and Christian implications. In the latter instance he was bound to inform Philemon, his friend and Christian brother, of the situation, and to send Onesimus home. But suppose Philemon would not receive his returned slave charitably? It seems Onesimus had done wrong and thus was under obligation to Philemon ( v. 18). It is also possible that Paul wished Philemon to send Onesimus back to him so he could offer further service to the aging apostle.

Out of that dilemma comes this little masterpiece - a classic example of skill in motivation. As the comments show, Paul weaves his argument with great expertise, as he persuades Philemon to treat his returned slave with Christian love. He does not hurry his argument, but carefully lays each piece in place so that the actual request ( v. 17) rests upon a solid foundation. Even then he goes further in giving Philemon a "promissory note" ( v. 19), guaranteeing that any loss, should Philemon insist, would be repaid.

It is assumed Philemon respected Paul's wishes, and this is a reason the letter has been preserved. In the letter from Ignatius of Antioch to the church in Ephesus (early second century) he speaks of an Onesimus who was bishop of that church. Some suppose this was the former slave, and the conjecture, though not provable, is not impossible. If it is true the influence of Onesimus may have played an important part in the preservation of the letter.

Readers of Acts and of Paul's other letters know the apostle could be quite forthright when necessary. This trait may have been responsible for the opposition aroused against him, both from without and within the church. But he was also a man of sensitivity and tact, as this letter shows. Thus the epistle is a much needed instruction in ways Christians might act in their relations with one another. It gives us a case study of just what love should do in a specific instance.

Though the influence of Christianity penetrated Mediterranean culture in powerful ways (see Acts 19:26f), the New Testament does not show us Christian efforts to create large scale social change by legal and other means. Since the return of Christ was prominent in their minds, and expected by many to occur soon, that event would be the time for the rectification of injustices. But the principles taught by Jesus powerfully altered relationships. Thus though Paul does not denounce slavery generally, he sets forth standards of conduct which would eliminate cruelty and unkind domination. They also enhance the recognition that all men are before all else under God, and thus no man has complete ownership of another. If allowed a fuller influence in society, these principles would be truly transforming. But this would be by consent, not by coercion. One wonders how even today's world would be changed were the leaven of Christianity allowed to have its full impact?

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PHILEMON

Bruce, F.F. The Epistles to the Colossians, to Philemon, and to the Ephesians . Grand Rapids: Eerdmans, 1984.

Lohse, Eduard. Colossians and Philemon . Philadelphia: Fortress, 1971.

Melick, Richard. Philippians, Colossians, Philemon . Nashville: Broadman, 1991.

O'Brien, Peter. Colossians, Philemon . Waco, TX: Word Books, 1982.

Patzia, Arthur. Ephesians, Colossians, Philemon . Peabody, MA: Hendrickson, 1984.

Weed, Michael. The Letters of Paul to the Ephesians, Colossians, and Philemon . Austin: Sweet, 1971.

-College Press New Testament Commentary: with the NIV

College: Philemon (Outline)

OUTLINE

INTRODUCTION - 1-3

I. PRAYER AND COMMENDATION - 4-7

II. THE REQUEST - 18-20

A. Paul's Appeal of Love - 8-11

B. Onesimus Sent Back - 12-16

C. Welcome Him as You Would Me - 17-20

CONCLUSION - 21-25

-College Press New Testament Commentary: with the NIV