Text -- Philemon 1:4-7 (NET)

Thanks for Philemon’s Love and Faith

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

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Phm 1:4

Always ( pantote ).

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

Robertson: Phm 1:4

Making mention of thee ( mneian sou poioumenos ).

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

Robertson: Phm 1:4

In ( epi ).

Upon the occasion of.

Robertson: Phm 1:5

Hearing ( akouōn ).

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

Robertson: Phm 1:5

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

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

Robertson: Phm 1:6

That ( hopōs ).

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

Robertson: Phm 1:6

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

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

Robertson: Phm 1:6

Effectual ( energēs ).

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

Robertson: Phm 1:6

In you ( en humin ).

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

Robertson: Phm 1:7

I had ( eschon ).

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

Robertson: Phm 1:7

The hearts ( ta splagchna ).

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

Robertson: Phm 1:7

Have been refreshed ( anapepautai ).

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

Vincent: Phm 1:4

Thank - always

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

Vincent: Phm 1:4

Making mention ( μνείαν ποιούμενος )

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

Vincent: Phm 1:4

In my prayers ( ἐπί )

On the occasions of.

Vincent: Phm 1:4

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

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

Vincent: Phm 1:6

That ( ὅπως )

Connect with making mention .

Vincent: Phm 1:6

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

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

Vincent: Phm 1:6

May become effectual ( ἐνεργὴς )

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

Vincent: Phm 1:6

In the knowledge ( ἐν ἐπιγνώσει )

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

Vincent: Phm 1:6

In you

Read in us .

Vincent: Phm 1:6

In Christ Jesus ( εἰς Χριστὸν Ἱησοῦν )

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

Vincent: Phm 1:7

For we have ( γὰρ ἔχομεν )

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

Vincent: Phm 1:7

Bowels ( σπλάγχνα )

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

Vincent: Phm 1:7

Are refreshed ( ἀναπέπαυται )

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

Vincent: Phm 1:7

Brother

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

Wesley: Phm 1:5

Probably from Onesimus.

Wesley: Phm 1:6

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

Wesley: Phm 1:7

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

JFB: Phm 1:4

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

JFB: Phm 1:5

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

JFB: Phm 1:5

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

JFB: Phm 1:5

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

JFB: Phm 1:6

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

JFB: Phm 1:6

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

JFB: Phm 1:6

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

JFB: Phm 1:6

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

JFB: Phm 1:6

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

JFB: Phm 1:6

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

JFB: Phm 1:7

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

JFB: Phm 1:7

Greek, "we had."

JFB: Phm 1:7

Joined in 2Co 7:4.

JFB: Phm 1:7

His house was open to them.

JFB: Phm 1:7

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

Clarke: Phm 1:4

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

Clarke: Phm 1:5

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

Clarke: Phm 1:6

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

Clarke: Phm 1:6

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

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

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

Clarke: Phm 1:7

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

Calvin: Phm 1:4

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

Calvin: Phm 1:5

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

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

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

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

Calvin: Phm 1:6

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

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

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

Calvin: Phm 1:7

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

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

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

TSK: Phm 1:4

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

TSK: Phm 1:5

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

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

TSK: Phm 1:6

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

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

in you : 2Pe 1:8

TSK: Phm 1:7

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

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

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Phm 1:4

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

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

Barnes: Phm 1:5

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

Barnes: Phm 1:6

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

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

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

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

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

Barnes: Phm 1:7

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

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

Poole: Phm 1:5

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

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

And faith faith in Christ.

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

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

Poole: Phm 1:6

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

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

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

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

Poole: Phm 1:7

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

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

Haydock: Phm 1:5

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

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[BIBLIOGRAPHY]

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

Haydock: Phm 1:6

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

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[BIBLIOGRAPHY]

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

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[BIBLIOGRAPHY]

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

Gill: Phm 1:4

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

Gill: Phm 1:5

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

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

Gill: Phm 1:6

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

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

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

Gill: Phm 1:7

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

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

Commentary -- Verse Notes / Footnotes

NET Notes: Phm 1:4

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

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

NET Notes: Phm 1:5

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

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

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

NET Notes: Phm 1:6

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

² tn Grk “everything good.”

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

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

NET Notes: Phm 1:7

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

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

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

Geneva Bible: Phm 1:6

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

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

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

Geneva Bible: Phm 1:7

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

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

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

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

Commentary -- Verse Range Notes

TSK Synopsis: Philemon

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

Maclaren: Philemon

Owing Ourselves To Christ

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE END

Hebrews

MHCC: Phm 1:1-7

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

Matthew Henry: Phm 1:1-7

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

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

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

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

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

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

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

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

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

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

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

Barclay: Phm 1:1-7

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

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

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

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

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

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

Constable: Philemon

C. Paul's request 17

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

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

Constable: Philemon

E. Paul's confidence 21

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

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

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

Constable: Phm 1:4-7

II. THANKSGIVING AND PRAYER FOR PHILEMON 4-7

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

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

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

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

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

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

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

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

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 1:4

For the " communication" of our faith to be " effectual" (active, operative, and powerful), we must not confine our love to the Lord Jesus and the saints. Philemon's love went beyond the walls of the church building. He communicated his faith. This is what made Paul prayerfully thankful.

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

Barclay, William. The Letters to Timothy, Titus, and Philemon. Daily Bible series. 2nd ed and reprint ed. Edinburgh: Saint Andrews Press, 1962.

Barker, G. W., Lane, W. L., and Michaels, J. R. The New Testament Speaks. New York: Harper and Row, 1969.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

Bock, Darrell L. "A Theology of Paul's Prison Epistles." In A Biblical Theology of the New Testament, pp. 299-331. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Bruce, F. F. Paul. Apostle of the Heart Set Free. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1977.

Caird, G. B. Paul's Letters from Prison. New Clarendon Bible series. Oxford: Oxford University Press, 1976.

Carson, Herbert M. The Epistles of Paul to the Colossians and Philemon. Tyndale New Testament Commentaries series. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

Constable, Thomas L. "Analysis of Bible Books--New Testament." Paper submitted for course 686 Analysis of Bible Books--New Testament. Dallas Theological Seminary, January 1968.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Deibler, Edwin C. "Philemon." In Bible Knowledge Commentary: New Testament, pp. 769-75. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

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

Dictionary of the Bible. Edited by James Hastings. 1910 ed. S.v. "Philemon, Epistle to," by J. H. Bernard.

Dunn, James D. G. The Epistles to the Colossians and to Philemon: A Commentary on the Greek Text. The New International Greek Testament Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1996.

Ellis, E. Earle. "The Epistle to Philemon." In Wycliffe Bible Commentary, pp. 1397-99. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Foster, Harry. "For Love's Sake'." Toward the Mark 12:5 (September-October 1983):97-100.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Goodspeed, E. J. The Key to Ephesians. Chicago: University of Chicago Press, 1956.

A Greek-English Lexicon of the New Testament. By. C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

Gromacki, Robert G. Stand Perfect in Wisdom: An Exposition of Colossians and Philemon. Grand Rapids: Baker Book House, 1984.

Guthrie, Donald. New Testament Introduction. 3 vols. 2nd ed. London: Tyndale Press, 1966.

Hanson, Craig L. "A Greek Martyrdom Account of St. Onesimus." Greek Orthodox Theological Review 22:3 (Fall 1977):319-39.

Hendricksen, William. New Testament Commentary: Exposition of Philippians and Exposition of Colossians and Philemon. Reprint ed. Grand Rapids: Baker Book House, 1979.

Hiebert, D. Edmond. Titus and Philemon. Moody Colportage Library series. Chicago: Moody Press, 1957.

International Standard Bible Encyclopedia. Edited by James Orr. 1957 ed. S.v. "Philemon, Epistle to," by Charles Smith Lewis.

Ironside, Harry A. Timothy, Titus and Philemon. Neptune, NJ: Loizeaux Brothers, 1967.

Kent, Homer A., Jr. Treasures of Wisdom: Studies in Colossians & Philemon. Grand Rapids: Baker Book House, 1978.

Knox, John. Philemon among the Letters of Paul. New York: Abingdon, 1959.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol. 11: Galatians--Hebrews, by Otto Schmoller, Karl Braune, C. A. Auberlen, C. J. Riggenbach, J. J. Van Oosterzee, and Carl Bernhard Moll. Translated by C. C. Starbuck, M. B. Riddle, Horatio B. Hackett, John Lillie, E. A. Washburn, E. Harwood, George E. Day, and A. C. Kendrick.

Lenski, Richard C. H. The Interpretation of St. Paul's Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon. Reprint ed. Minneapolis: Augsburg Publishing House, 1964.

Lightfoot, J. B. Saint Paul's Epistles to the Colossians and to Philemon. Reprint ed. London: Macmillan and Co., 1892.

Lohse, Eduard. "Colossians and Philemon." In Hermeneia. Trans. by Poehlmann and Karris. Philadelphia: Fortress Press, 1971.

Maclaren, Alexander. The Expositor's Bible. Vol. 6. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1947.

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

McNeile, A. H. An Introduction to the Study of the New Testament. 2nd ed. revised by C. S. C. Williams. Oxford: Clarendon Press, 1965.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Moule, C. F. D. The Epistles of Paul the Apostle to the Colossians and to Philemon. Cambridge Greek Testament Commentary series. Reprint ed. Cambridge: University Press, 1962.

Moule, Handley C. G. Colossian and Philemon Studies. London: Pickering and Inglis, Ltd., n.d.

Muller, Jacobus J. The Epistles of Paul to the Philippians and to Philemon. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1967.

O'Brien, Peter T. Colossians, Philemon. Word Biblical Commentary series. Waco: Word Books, 1982.

Osiek, Carolyn. "Slavery in the New Testament World." The Bible Today 22:3 (May 1984):151-55.

Pentecost, J. Dwight. "For Love's Sake; Part III: An Exposition of Philemon 8-11." Bibliotheca Sacra 129:516 (October-December 1972):344-51.

_____. "Grace for the Sinner; Part II: An Exposition of Philemon 4-7." Bibliotheca Sacra 129:515 (July-September 1972):218-25.

_____. "Paul the Prisoner; Part I: And Exposition of Philemon." Bibliotheca Sacra 129:514 (April-June 1972):134-41.

_____. "Studies in Philemon; Part IV: Charge That to My Account." Bibliotheca Sacra 130:517 (January-March 1973):50-57.

_____. "Studies in Philemon; Part V: The Obedience of a Son." Bibliotheca Sacra 130:518 (April-June 1973):164-70.

_____. "Studies in Philemon; Part VI: Able to Keep You." Bibliotheca Sacra 130:519 (July-September 1973):250-57.

Robertson, Archibald Thomas. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1931.

Rupprecht, Arthur A. "Philemon." In Ephesians-Philemon. Vol. 11 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1978.

Schenck, Charles L., Jr. "Paul's Epistle on Human Rights." His 26:8 (May 1966):1-4.

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Theological Dictionary of the New Testament. S.v. splagchnon, by H. Köster, 7 (1971):549-58.

Vincent, Marvin R. A Critical and Exegetical Commentary on the Epistle to the Philippians and to Philemon. International Critical Commentary series. 1897; reprint ed., Edinburgh: T. & T. Clark, 1972.

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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