Text -- Philemon 1:25 (NET)

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

Commentary -- Word/Phrase Notes (per phrase)

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 1:25

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."

JFB: Phm 1:25

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

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

TSK: Phm 1:25

grace : Rom 16:20,Rom 16:24

your spirit : 2Ti 4:22

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Phm 1:25

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.

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 1:25

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.

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 1:23-25

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 1:18-25

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--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

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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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.

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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.

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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.

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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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_____. "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.

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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