Text -- Philemon 1:16-25 (NET)

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. 1:25 May the grace of the Lord Jesus Christ be with your spirit.

Commentary -- Word/Phrase Notes (per phrase)

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.

Robertson: Phm 1:25

Grace ( hē charis ).

This great word occurred in the greeting (Phm 1:3) as it does in the farewell.||

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.

Vincent: Phm 1:25

Grace - with your spirit

As in Gal 6:18, with the omission here of brother . See on 2Co 13:14. Out of many private letters which must have been written by Paul, this alone has been preserved. Its place in the New Testament canon is vindicated, so far as its internal character is concerned, by its picture of Paul as a christian gentleman, and by its exhibition of Paul's method of dealing with a great social evil.

Paul's dealing with the institution of slavery displayed the profoundest christian sagacity. To have attacked the institution as such would have been worse than useless. To one who reads between the lines, Paul's silence means more than any amount of denunciation; for with his silence goes his faith in the power of christian sentiment to settle finally the whole question. He knows that to bring slavery into contact with living Christianity is to kill slavery. He accepts the social condition as a fact, and even as a law. He sends Onesimus back to his legal owner. He does not bid Philemon emancipate him, but he puts the christian slave on his true footing of a christian brother beside his master. As to the institution, he knows that the recognition of the slave as free in Christ will carry with it, ultimately, the recognition of his civil freedom.

History vindicated him in the Roman empire itself. Under Constantine the effects of christian sentiment began to appear in the Church and in legislation concerning slaves. Official freeing of slaves became common as an act of pious gratitude, and burial tablets often represent masters standing before the Good Shepherd, with a band of slaves liberated at death, and pleading for them at judgment. In a.d. 312 a law was passed declaring as homicide the poisoning or branding of slaves, and giving them to be torn by beasts. The advance of a healthier sentiment may be seen by comparing the law of Augustus, which forbade a master to emancipate more than one-fifth of his slaves, and which fixed one hundred males as a maximum for one time - and the unlimited permission to emancipate conceded by Constantine. Each new ruler enacted some measure which facilitated emancipation. Every obstacle was thrown by the law in the way of separating families. Under Justinian all presumptions were in favor of liberty. If a slave had several owners, one could emancipate him, and the others must accept compensation at a reduced valuation. The mutilated, and those who had served in the army with their masters' knowledge and consent, were liberated. All the old laws which limited the age at which a slave could be freed, and the number which could be emancipated, were abolished. A master's marriage with a slave freed all the children. Sick and useless slaves must be sent by their masters to the hospital.

Great and deserved praise has been bestowed on this letter. Bengel says: " A familiar and exceedingly courteous epistle concerning a private affair is inserted among the New Testament books, intended to afford a specimen of the highest wisdom as to how Christians should arrange civil affairs on loftier principles." Franke, quoted by Bengel, says: " The single epistle to Philemon very far surpasses all the wisdom of the world." Renan: " A true little chef-d'oeuvre of the art of letter-writing." Sabatier: " This short epistle gleams like a pearl of the most exquisite purity in the rich treasure of the New Testament."

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 1:16

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.

JFB: Phm 1:25

(Gal 6:18; 2Ti 4:22).

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.

Clarke: Phm 1:25

The grace of our Lord Jesus Christ be with your spirit - By using the plural, ὑμων, your, the apostle in effect directs or addresses the epistle, not only to Philemon, but to all the Church at his house

Clarke: Phm 1:25

Amen - Is wanting as usual in the best MSS

The subscriptions are also various, as in preceding cases

Versions

The Epistle to Philemon was written at Rome, and sent by the hand of Onesimus. - Syriac

Through the help of God the epistle is finished. It was written at Rome by the hand of Onesimus, servant to Philemon. - Arabic

To the man Philemon. - Aethiopic

It was written at Rome, and sent by Onesimus. - Coptic

Vulgate, nothing

The Epistle to Philemon, Apphia, and Archippus: the end of the Epistle to Philemon and Apphia, the master and mistress of Onesimus; and to Archippus, the deacon of the Church at Colosse: it was written from Rome by Onesimus, a servant. - Philoxesian Syriac

Manuscripts

To Philemon. - To Philemon is finished. - To Philemon, written from Rome by Onesimus - Onesiphorus. - From Paul, by Onesimus, a servant. - From the presence of Paul and Timothy. - The Epistle of Paul the apostle to Philemon. - The common Greek text has, To Philemon, written from Rome by Onesimus, a servant

As some have thought it strange that a private letter, of a particular business and friendship, should have got a place in the sacred canon, others have been industrious to find out the general uses which may be made of it. The following are those which seem to come most naturally from the text: -

1.    In a religious point of view, all genuine Christian converts are on a level; Onesimus, the slave, on his conversion becomes the apostle’ s beloved son, and Philemon’ s brother

2.    Christianity makes no change in men’ s civil affairs; even a slave did not become a freeman by Christian baptism

3.    No servant should be either taken or retained from his own master, without the master’ s consent, Phm 1:13, Phm 1:14

4.    We should do good unto all men, and not be above helping the meanest slave when we have the opportunity

5.    Restitution is due where an injury has been done, unless the injured party freely forgive, Phm 1:18

6.    We should do all in our power to make up quarrels and differences, and reconcile those that are at variance

7.    We should be grateful to our benefactors, and be ready to compensate one good turn with another

8.    We should forgive the penitent who have offended us, and rejoice in the opportunity of being reconciled to them

9.    Authority is not always to be used; a prudent man who is possessed of it will rather use a mild and obliging manner, than have recourse to the authority of his office

10.    The ministers of the Gospel should learn to know the worth of an immortal soul, and be as ready to use their talents for the conversion of slaves and the ignoble as the great and opulent, and prize the converted slave as highly as the converted lord, showing no sinful respect of persons

11.    Christianity properly understood, and its doctrines properly applied, become the most powerful means of the melioration of men; the wicked and profligate, when brought under its influence, become useful members of society. It can transform a worthless slave into a pious, amiable, and useful man; and make him, not only happier and better in himself, but also a blessing to the community

12.    We should never despair of reclaiming the wicked. No man is out of the reach of God’ s mercy as long as he breathes. Pretending to say that such and such cases are hopeless, is only a colouring for our want of zeal, and a pretense to excuse our slothfulness

13.    The anxiety which the apostle showed for the welfare of Onesimus, in return for his affectionate services, could not fail to cherish good dispositions in the breast of Philemon. We do a man a great kindness when we even engage him in acts of mercy and benevolence

14.    From this epistle we learn what sort of man the apostle was in private life. He has here displayed qualities which are in the highest estimation among men; a noble spirit arising from a consciousness of his own dignity, consummate prudence, uncommon generosity, the warmest friendship, the most skillful address, and the greatest politeness, as well as purity of manners; qualities which are never found either in the enthusiast or impostor. See Macknight and Dodd

There is extant an epistle of Pliny on the very same subject, directed to his friend Sabinianus in behalf of his manumitted slave who had offended him, and was consequently cast out of favor. Dr. Doddridge says that "that epistle, though penned by one who was allowed to excel in the epistolary style, and though it undoubtedly has many beauties, will be found by persons of taste much inferior to this animated composition of the Apostle Paul

I have already introduced an epistle of Horace on a somewhat similar subject; but that of Pliny is so exactly parallel, and so truly excellent, that I am sure its insertion will gratify every intelligent reader, and I insert it the rather because the works of Pliny are in but few hands, and his epistles are known to very few except the learned

C. Plinius Sabiniano suo, S

Libertus tuus, cui succensere te dixeras, venit ad me, advolatusque pedibus meis, tanquam tuis, haesit. Flevit multum, multum rogavit, multum etiam tacuit: in summa, fecit mihi fidem poenitentiae. Vere credo emendatum, quia deliquisse se sentit. Irasceris scio; et irasceris merito, id quoque scio: sed tunc praecipua mansuetudinis laus, cum irae causa justissima est. Amasti hominem; et, spero, amabis: interim sufficit, ut exorari te sinas. Licebit rursus irasci, si meruerit: quod exoratus excusatius facies

Remitte aliquid adolescentiae ipsius; remitte lachrymis; remitte indulgentiae tuae; ne torseris illum, ne torseris etiam te. Torqueris enim, cum tam lenis irasceris. Vereor, ne videar non rogare, sed cogere, si precibus ejus meas junxero. Jungam tamen tanto plenius et effusius, quanto ipsum acrius severiusque corripui, districte minatus nunquam me postea rogaturum. Hoc illi, quem terreri oportebat; tibi non idem. Nam fortasse iterum rogabo, impetrabo iterum: sit modo tale, ut togare me, ut praestare te deceat . Vale. - Epistolar. Iib. ix., Ep. 21

"Caius Plinius to Sabinianus his friend, health

"Thy freed man, with whom thou didst inform me thou wert incensed, came to me and threw himself at my feet, and grasped them as if they had been thine. He wept much, earnestly entreated, and yet said more by his silence. In short, he fully convinced me that he is a penitent. I do verily believe him reformed, because he feels his guilt. Thou art incensed against him I know,, and I know that he has justly merited thy displeasure; but then, clemency has its chief praise when there is the greatest cause for irritation. Thou didst once love the man, and I hope thou wilt love him again. In the meantime permit thyself to be entreated in his behalf. Should he again merit thy displeasure thou wilt have the stronger excuse for indulging it, shouldst thou pardon him now. Consider his youth, consider his tears, consider thy own gentleness of disposition. Do not torment him, do not torment thyself; for, with thy mild disposition, thou must be tormented if thou suffer thyself to be angry. I fear, were I to join my prayers to his, that I should rather seem to compel than to supplicate. Yet I will unite them, and the more largely and earnestly too, as I have sharply and severely reproved him, solemnly threatening, should he offend again, never more to intercede for him. This I said to him, it being necessary that I should alarm him; but I do not say the same to thee, for probably I may entreat thee again, and command thee again, should there be a sufficient reason to induce me to request, and thee to concede. Farewell.

Nothing on the subject can be finer than this; but Paul has the advantage, because he had Christian motives to urge. If the energetic Roman had had these, we should have found it difficult to decide between his Latin and the apostle’ s Greek. It may be now asked whether St. Paul’ s application in behalf of Onesimus was successful? We have no direct answer to this question, but we may fairly suppose that such pleading could not be in vain. Philemon was a Christian, and owed too much to his God and Savior, and too much to the apostle, as the instrument of his salvation, not to concede a favor which it is congenial to the very spirit of Christianity to grant. The application of Horace in behalf of Septimius was successful, and both Claudius Nero and Augustus took him into their warmest confidence. But this was only a common case of recommendation, and had no difficulties in the way. But did the heathen Sabinianus yield to the entreaties of his friend, and forgive his slave? He did; and we have the record of it in another very elegant letter, in which Pliny expresses his obligation to his friend for his prompt attention to his request. I will transcribe it, and give a translation for the farther satisfaction of the reader

C. Plinius Sabiniano suo, S

Bene fecisti quod libertum aliquando tibi carum, reducentibus epistolis meis, in domum, in animum recepisti. Juvabit hoc te: me certe juvat; primum quod te talem video, ut in ira regi possis: deinde quod tantum mihi tribuis, ut vel auctoritati meae pareas, vel precibus indulgeas. Igitur, et laudo, et gratias ago. Simul in posterum moneo, ut te erroribus tuorum, etsi non fuerit, qui deprecetur, placabilem praestes . Vale - Epistolar. lib. ix., Ep. 24

"Caius Plinius to his friend Sabinianus, health

"Thou hast done well, that, in compliance with my letter, thou hast received thy freed man both into thy house and into thy heart. This must be pleasing to thyself, and it is certainly pleasing to me; first, because I find thee to be a person capable of being governed in thy anger; and secondly, because thou showest so much regard for me, as either to yield this to my authority, or concede it to my entreaties. Therefore I both praise and return thee thanks. ‘ At the same time I admonish thee to be always ready to forgive the errors of thy servants, although there should be no one to intercede in their behalf. Farewell.

These letters contain such excellent lessons of instruction that it will be impossible to read them without profit. They are master pieces in their kind; and no Christian need be ashamed to be indebted to them, whether in regulating his own conduct in respect to forgiveness of injuries, or whether in interceding for them who have fallen under the displeasure of others. Reader, go thou and do likewise

Finished correcting for a new edition, Dec. 23, 1831

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 1:16

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 1:16

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

TSK: Phm 1:25

grace : Rom 16:20,Rom 16:24

your spirit : 2Ti 4:22

Commentary -- Word/Phrase Notes (per Verse)

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.

Barnes: Phm 1:25

The grace of our Lord Jesus Christ ... - Notes, 2Ti 4:22.

The subscription to the Epistle is of no authority, but in this case is undoubtedly correct. Compare the remarks at the close of 1 Corinthians, and Titus.

Remarks On Philemon

Having now passed through with the exposition of this Epistle, it may be proper to copy, for comparison with it, one of the most beautiful specimens of epistolary composition to be found in profane literature, an epistle of Pliny, written on a similar occasion, and having a strong resemblance to this. As a matter of taste, it is of importance to show that the sacred writers do not fall behind the most favorable specimens of literary composition to be found in uninspired writings. The epistle of Pliny was directed to his friend Sabinianus, in behalf of his manumitted slave who had offended him, and who was consequently cast out of his favor. It is in the following words:

C. Plinius Sabiniano, S. (in Latin)

\ri720 Libertus tuus, cui succensere te dixeras, venit a.d. me, advolutusque pedibus meis, tanquam tuis, haesit: flevit muitum, multum rogavit, maltum etiam tacuit: in summa, fecit mihi fidem poenitentiae Vere credo emendatum, quia deliquisse sentit. Irasceris scio; et irasceris merito, id quoque scio: sed tune praecipua mansuetudinis laus, cure irae causa justissima est. Amasti hominem; et spero amabis: interim sufficit ut exorari te sinas. Licebit rursus irasci, si meruerit; quod exoratus excusatius facies.

Remitte aliquid adolescentiae ipsius; remitte lachrymis; remitte indulgentiae tuae; ne torseris illum, ne torseris etiam te. Torqueris enim cum tam lenis irasceris. Vereor, ne videar non rogare, sed cogere, si precibus ejus meas junxero. Jungam tamen tanto plenius et effusius quanto ipsum acrius severiusque corripui, destricte minatus, nunquam me postea rogaturum. Hoc illi, quem terreri oportebat; tibi non idem. Nam fortasse iterum rogabo, impetrabo irerum: sit mode tale, ut rogare me, ut praestare te, deceat. Vale. Epistolar. Lib. ix. Eph. 21.

Caius Pliny to Sabinianus, health (English translation)

‘ Thy freed man, with whom thou didst say thou wert incensed, came to me, and having thrown himself at my feet, grasped them as if they had been thine. He wept much; pleaded much; and yet pleaded more by his silence. In short, he fully convinced me that he was a penitent. I do sincerely believe that he is reformed, because he perceives that he has done wrong. I know that thou art incensed against him; and I know also that thou art justly so; but then clemency has its chief praise when there is the greatest cause for anger. Thou hast loved the man; and I hope that thou wilt love him again. In the meantime, it may suffice that thou dost suffer thyself to be entreated for him. It will be right for thee again to be offended if he deserves it: because, having allowed thyself to be entreated, you will do it with greater propriety.

‘ Forgive something for his youth; forgive on account of his tears; forgive on account of thine own kindness: do not torment him; do not torment thyself - for thou wilt be tormented when thou, who art of so gentle a disposition, dost suffer thyself to be angry. I fear, if I should unite my prayers to his, that I should seem not to ask, but to compel. Yet I will write them, and the more largely and earnestly, too, as I have sharply and severely reproved him; solemnly threatening him, should he offend again, never more to intercede for him. This I said to him, because it was necessary to alarm him; but I will not say the same to thee. For perhaps I may again entreat thee, and again obtain, if now that shall be done which it is fit that I should ask and you concede. Farewell."

Those who compare these two epistles, much as they may admire that of Pliny as a literary composition and as adapted to secure the end which he had in view, will coincide with the remark of Doddridge, that it is much inferior to the letter of Paul. There is less courtesy - though there is much; there is less that is touching and tender - though there is much force in the pleading; and there is much less that is affecting in the manner of the appeal than in the Epistle of the apostle.

The Epistle to Philemon, though the shortest that Paul wrote, and though pertaining to a private matter in which the church at large could not be expected to have any direct interest, is nevertheless a most interesting portion of the New Testament, and furnishes some invaluable lessons for the church.

1. It is a model of courtesy. It shows that the apostle was a man of refined sensibility, and had a delicate perception of what was due in friendship, and what was required by true politeness. There are turns of thought in this Epistle which no one would employ who was not thoroughly under the influence of true courtesy of feeling, and who had not an exquisite sense of what was proper in intercourse with a Christian gentleman.

2. The Epistle shows that he had great tact in argument, and great skill in selecting just such things as would be adapted to secure the end in view. It would be hardly possible to accumulate, even in a letter of fiction, more circumstances which would be fitted to accomplish the object which he contemplated, that he has introduced into this short letter, or to arrange them in a way better fitted to secure the desired result. If we remember the state of mind in which it is reasonable to suppose Philemon was in regard to this runaway servant, and the little probability that a man in his circumstances would receive him with kindness again, it is impossible not to admire the address with which Paul approaches him. It is not difficult to imagine in what state of mind Philemon may have been, or the obstacles which it was necessary to surmount in order to induce him to receive Onesimus again - and especially to receive him as a Christian brother.

If, as has been commonly supposed, Onesimus had been a slave; if he had run away from him; if he had been formerly intractable and disobedient; if he had wronged him by taking property with him that did not belong to him, or if he had owed him, and had run off without paying him, it is not difficult for any one to imagine how great was the difficulty to be overcome in his mind before the object of Paul could be accomplished. This will be felt to be especially so if we bear in remembrance the repugnance necessarily felt by a slaveholder to receive one who has been a slave as an equal in any respect, or to regard and treat such an one as a Christian brother on the same level with himself. Or if we suppose that Onesimus had been a voluntary servant in the employ of Philemon, and had failed to render the service which he had contracted to perform, or had embezzled property, or had gone off in debt, greatly irritating the mind of his master, the difficulty to be overcome before he received him again would be little less. In either case, it would be necessary to soothe his irritated feelings, and to inspire confidence in one who hitherto had evinced little claim to it, and to persuade him now to receive one who had shown that he was not to be trusted, as a Christian brother. If the Epistle be examined with reference to either of these suppositions, it will be found to be composed with the most finished tact and art.

3. This Epistle has been frequently appealed to by the friends and advocates of slavery as furnishing a support or apology for that institution. Indeed, it would seem to be regarded by the advocates of that system as so clear on the point, that all that they need to do is to name it as settling the whole matter in debate. The points which it is supposed by the advocates of that system to prove are two: first, that slavery is right - since it is assumed that Onesimus was a slave, and that Paul does not intimate to Philemon that the relation was contrary to the spirit of Christianity; and second, that it is our duty to send back a runaway slave to his master - since it is assumed that Paul did this in the case of Onesimus. - It cannot be denied that this view of the matter would be sustained by most of the commentaries on the Epistle, but it is time to inquire whether such an exposition is the true one, and whether this Epistle really gives countenance to slavery in respect to these points.

In order to this, it is important to know exactly what was the state of the case in reference to these points - for in interpreting the New Testament it should not be assumed that anything is in favor of slavery, nor should anything be admitted to be in favor of it without applying the most rigid principles of interpretation - any more than in the case of profaneness, adultery, or any other sin. As the result of the examination of the Epistle, we are now prepared to inquire what countenance the Epistle gives to slavery in these respects, and whether it can be fairly appealed to either in justification of the system, or in showing that it is a duty to return a runaway slave against his consent to his former master. To make out these points from the Epistle, it would be necessary to demonstrate that Onesimus was certainly a slave; that Paul so treats the subject as to show that he approved of the institution; that he sent back Onesimus against his own will; that he returned him because he supposed he had done wrong by escaping from servitude; and that he meant that he should continue to be regarded as a slave, and held as a slave, after his return to Philemon. Now, in regard to these points, I would make the following remarks in view of the exposition which has been given of the Epistle:

(1) There is no positive evidence that Onesimus was a slave at all; see the notes at Phm 1:16. Even if it should be admitted to be probable that he was, it would be necessary, in order that this Epistle should be adduced in favor of slavery, that that fact should be made out without any ground of doubt, or the argument is worthless. It is clear that the Epistle, under any circumstances, can be adduced in favor of slavery only so far as it is certain that Onesimus was a slave. But that is not certain. It cannot be made to be certain. It should not be taken for granted. Either of the suppositions that he was bound to service until he was of age by a parent or guardian, or that he had voluntarily bound himself to service for wages, will meet all that is necessarily implied in the Epistle.

\caps1 (2) t\caps0 here is not the least evidence that Paul used any force or even persuasion to induce him to return to his master. It cannot be proved from the Epistle that he even advised him to return. It is certain that he did not compel him to do it - for Paul had no power to do this, and no guard or civil officer accompanied Onesimus to secure him if he had chosen to escape. Every one of the circumstances mentioned in the Epistle will be met by the supposition that Onesimus desired to return, but that there were circumstances which made him apprehensive that if he did, he would not be kindly received, and that, at his request, Paul wrote the Epistle to induce Philemon to receive him kindly. Nothing more can be proved; nothing more is necessary to be believed, in order to a fair interpretation of the Epistle. Nothing is more natural than the supposition that when Onesimus was truly converted, he would desire to return to Philemon if he had in any way done him wrong. But to make it proper to adduce this Epistle to show that it is a duty to return a runaway slave to his master, even on the supposition that Onesimus was a slave, it is necessary to prove either that Paul advised him to return, or that he compelled him to do it against his will. No one doubts that it would be right to help one who had escaped from slavery, if, on any proper account, he should wish to go back to his former master: if he felt that he had wronged him, or if he had a wife and children in the neighborhood, or if he was satisfied that he could be more happy in his service than he could be elsewhere. To this point, and this only, this Epistle goes.

\caps1 (3) t\caps0 here is no evidence that Paul meant that Onesimus should return as a slave, or with a view to be retained and treated as a slave. Even supposing he had been so formerly, there is not the slightest intimation in the Epistle that when he sent him back to his master, he meant that he should throw himself into the chains of bondage again. Nor is there the slightest evidence that if he had supposed that this would be the result, he would have even consented that he should return to his master. No man can take this Epistle and prove from it that Paul would have sent him at all, if he had supposed that the effect would be that he would be reduced to slavery, and held in bondage. If such had been his expectation, he would never have written such a letter as this. The expression of such a desire would have found a place in the Epistle; or, at least, the Epistle would not have been so framed as almost of necessity to lead to a different result.

\caps1 (4) t\caps0 here is very satisfactory evidence, besides this, that he did not mean that Onesimus should be regarded and treated by Philemon as a slave. It would be impossible for Philemon to comply with the wishes breathed forth in this letter, and meet exactly the desires of Paul in the case, and yet retain him as a slave, or regard him as property - as a "chattel "- as a "thing."For.

(a) if he had been formerly a slave; if this is the fair meaning of the word δοῦλος - doulos - then this is expressly declared. Thus, in Phm 1:16, he is commanded to receive him "not now as a servant"- οὐκέτι ὡς δοῦλον ouketi hōs doulon . If he had been a slave before, he did not wish that he should be received as such now, or regarded as such any longer. How could Philemon comply with the wish of the apostle, and yet regard Onesimus as a slave? The very attempt to do it would be directly in the face of the expressed desire of Paul, and every moment he held him as such he would be disregarding his wishes.

(b) He desired him to receive and treat him, in all respects, as a Christian brother - as one redeemed - as a man: - "Above a servant, a brother beloved."How could he do this, and yet regard and treat him as a slave? Is it treating one as a Christian brother to hold him as property; to deprive him of freedom; to consider him an article of merchandise; to exact his labor without compensation? Would the man himself who makes another a slave suppose that he was treated as a Christian brother, if he were reduced to that condition? Would he feel that his son was so regarded if he was made a slave? There are no ways of reconciling these things. It is impossible for a master to regard His slave as, in the proper and full sense of the phrase, "a Christian brother.’ He may, indeed, esteem him highly as a Christian; he may treat him with kindness; he may show him many favors; but - he regards him also as his slave; and this fact makes a difference wide "as from the center thrice to the utmost pole"in his feelings toward him and other Christians. He is not on a level with them as a Christian. The notion of his being his slave mingles with all his feelings toward him, and gives a coloring to all his views of him. He cannot but feel, if he himself is under the influence of religion, that that slave, if he were treated in all respects as a Christian, would be as free as himself; would have a right to his time, and skill, and liberty; would be permitted to form his own plans, and to enjoy the avails of his own labor; and would be secure from the possibility of being sold.

© Suppose now that Paul, after a short interval, had actually come to the residence of Philemon, as he expected to Phm 1:22, and had found him regarding and treating Onesimus as a slave; would he have felt that Philemon had complied with his wishes? Did he ask this of him? Did he not request just the contrary? Phm 1:16. Would it not be natural for him to say to him that he had not received him as he wished him to? And how would Philemon reply to this?

\caps1 (5) t\caps0 he principles laid down in this Epistle would lead to the universal abolition of slavery. If all those who are now slaves were to become Christians, and their masters were to treat them "not as slaves, but as brethren beloved,"the period would not be far distant when slavery would cease. This probably will be admitted by all. But a state of things which would be destroyed by the widest prevalence of Christianity, is not right at any time. Christianity, in its highest influences, interferes with nothing that is good, and would annihilate nothing which is not wrong. That which is true, and best for the welfare of man, will survive when the true religion spreads all over the world; and to say, as is commonly admitted even by the advocates of slavery, that Christianity will ultimately destroy the system, is to say that it is now wrong - for Christianity destroys nothing which is in itself right, and which is desirable for the highest good of man.

It will destroy intemperance, and idolatry, and superstition, and war - because they are evil and wrong - and only because they are so; and for the same reason, and that only, will it abolish slavery. When a man, therefore, admits that the gospel will ultimately destroy slavery, he at the same time admits that it is now an evil and a sin. The gospel is adapted and designed to put an end to the system. It did annihilate it in the Roman empire, and its tendency everywhere is to secure its final abolition. The system, therefore, is evil. It is opposed to the spirit of religion. It is destructive of the welfare of society. It is a violation of human rights. It is contrary to the will of God. The gospel everywhere teaches us to regard the slave "no longer as a slave, but as a brother;"and when this is secured, the system must speedily come to an end. For this, and for all its other anticipated influences, we should labor and pray that the gospel may be diffused as speedily as possible all over the world; that it may raise man everywhere from his degradation, and invest every human being with the dignity of a freeman; that it "may undo the heavy burden, break every yoke, and bid the oppressed go free."Isa 58:6.

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 1:16

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.

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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 1:16

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.

Gill: Phm 1:25

The grace of our Lord Jesus Christ be with your spirit. Amen. Not with his spirit only, but with the spirit of Apphia and Archippus, to whom also the epistle was sent; and therefore the word is in the plural number; and the Syriac version adds pertinently enough, "my brethren": the salutation is the same as in all the epistles; the form of it agrees with Gal 6:18 the subscription of the epistle is,

written from Rome, to Philemon, by Onesimus, a servant; that is, it was written by the Apostle Paul when at Rome, and sent to Philemon by the hands of Onesimus, who was his servant, and upon whose account the letter was written.

Commentary -- Verse Notes / Footnotes

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.

NET Notes: Phm 1:25

¹ tn Grk “The grace of the Lord Jesus Christ with your spirit.” The elided verb, normally an optative, has been rendered as “be.”

² tc Most witnesses, including several excellent ones (א C D¹ Ψ 0278 Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, several good witnesses (Ì⁸⁷ A D* 048^vid 6 33 81 1739* 1881 sa) lack the ἀμήν, rendering the omission the preferred reading.

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 1:15-22

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 1:8-25

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 1:8-17

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: 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 1:8-21

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 1:23

" 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.

Evidence: Phm 1:25

Great Leaders Speak About the Bible

" Here is a Book worth more than all the other books which were ever printed." Patrick Henry

" That book, Sir, is the Rock upon which our republic rests." Andrew Jackson

" The more profoundly we study this wonderful Book, and the more closely we observe its divine precepts, the better citizens we will become and the higher will be our destiny as a nation." William McKinley

" The best religion the world has ever known is the religion of the Bible. It builds up all that is good." Rutherford B. Hayes

" There are a good many problems before the American people today, and before me as President, but I expect to find the solution of those problems just in the proportion that I am faithful in the study of the Word of God." Woodrow Wilson

" The whole inspiration of our civilization springs from the teachings of Christ and the lessons of the prophets. To read the Bible for these fundamentals is a necessity of American life." Herbert Hoover

" I say to you, Search the Scriptures! The Bible is the book of all others, to be read at all ages, and in all conditions of human life; not to be read once or twice or thrice through, and then laid aside, but to be read in small portions of one or two chapters every day, and never to be intermitted, unless by some overruling necessity." John Quincy Adams

" We cannot read the history of our rise and development as a nation, without reckoning the place the Bible has occupied in shaping the advances of the Republic." Franklin D. Roosevelt

" Within the covers of the Bible are all the answers for all the problems men face. The Bible can touch hearts, order minds and refresh souls." Ronald Reagan " In all my perplexities and distresses, the Bible has never failed to give me light and strength." Robert E. Lee

" I have read the Bible through many times, and now make it a practice to read it through once every year. It is a book of all others for lawyers, as well as divines; and I pity the man who cannot find in it a rich supply of thought and of rules for conduct. It fits a man for life —it prepares him for death." Daniel Webster

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.

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

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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.

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Dictionary of the Apostolic Church. Edited by James Hastings. 1915 ed. S.v. "Philemon, Epistle to," by Henry Cowen.

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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.

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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.

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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.

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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.

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Martin, Ralph P. Colossians and Philemon. New Century Bible Commentery series. 3rd edition. London: Oliphants, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1981.

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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.

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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.

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_____. "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.

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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