Commentary.

The letter opens with Paul’s usual introduction except that instead of pointing to his apostleship he underlines the fact that he is a prisoner of Jesus Christ. Note that he does not just address Philemon. His message is for the whole church. He saw the whole church as involved in how Onesimus is to be treated. For the behaviour of the one would reflect on them all.

‘Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon our beloved and fellow-worker, and to Apphia our sister, and to Archippus our fellow-soldier, and to the church in your (S) house.’

‘A prisoner of Christ Jesus.’ It is only in this letter that Paul commences by describing himself as ‘a prisoner of Christ Jesus’. Elsewhere he always expresses himself as ‘an Apostle of Jesus Christ’, or something similar. And here he could well have done the same in order to demonstrate to Philemon his need to obey him. But Paul would not use the term ‘Apostle’ in order to enforce his own will except when combating false teaching. He uses his claim to Apostleship at the commencement of his letters in order to emphasis his right to be heard on matters of doctrine, not in order to give himself status. Here therefore he uses the term ‘prisoner’ because it gave him a moral right to speak as one who was suffering for Jesus Christ and therefore had moral authority. What true Christian could resist the appeal of someone in such a situation?

Note that he saw himself as a prisoner of Christ Jesus. He was there in the will of God and as far as he was concerned it was Jesus Christ who held him captive. Rome were just His instrument.

The incorporating of Timothy in the introduction may well indicate that he too was well known to Philemon, or alternatively that Paul was seeking to boost Timothy’s credentials for the future. The former would seem more likely.

He describes Philemon as ‘our beloved one and our fellow-worker’. Philemon had seemingly worked alongside Paul although we are given no further information. It was possibly when he visited Colossae. But Paul clearly had close bonds with him.

Included with Philemon as addressees are Apphia, (the name is Phrygian), who was probably Philemon’s wife, and Archippus who may well have been his son. Alternately Archippus may have been one of the main overseers in the church at Colossae who was known to Paul and had worked alongside Epaphras, and possibly even Paul himself. Compare how in Col 4:17 Paul tells Archippus to ‘see that you fulfil the ministry which you have received of the Lord’, and here describes him as ‘our fellow soldier’. In other words he was one who was dedicated in his service for Christ (2Ti 2:3). He would almost certainly have been known to Paul when Paul was labouring in Colossae.

Finally he included in his greeting ‘the church in your house’. It was quite commonplace for Christians with large houses and sufficient facilities to allow their homes to be used for the gathering of Christians in worship. Here it is especially significant that he addressed them in that it means that Paul wanted what he said to Philemon to be public knowledge. He wanted the church to be in on the decision. It would both be a spur to Philemon to think carefully about his response, as it would be made in the open before his fellow-believers, and a preparation for when Onesimus finally returned. All would then greet him with brotherly affection being aware of the full circumstances of his return.

Fuente: Commentary Series on the Bible by Peter Pett

Salutation Phm 1:1-3 is called the salutation, which introductory greeting is found in all thirteen of Paul’s New Testament epistles. Paul wrote his salutations as a signature of authenticity (2Th 3:17) just like we place our signature today at the end of a letter. He may have written entire epistles as indicated in Phm 1:19. However, there are indications in six of his epistles that Paul used an amanuensis to write most of his letters (see Rom 16:22, 1Co 16:21, Gal 6:11, Col 4:18, 2Th 3:17, Phm 1:19).

2Th 3:17, “The salutation of Paul with mine own hand, which is the token in every epistle: so I write.”

Paul opens his epistle to Philemon by greeting him, his wife and associate or son (Phm 1:1-2). He then prays his typical blessing of God’s grace and peace upon them (Phm 1:3).

Phm 1:1  Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer,

Phm 1:1 Paul, a prisoner of Jesus Christ Word Study on “prisoner” Strong and BDAG say the Greek word “prisoner” ( ) (G1198) means, “in bonds, a prisoner.” Note other uses of this same Greek word.

Eph 3:1, “For this cause I Paul, the prisoner of Jesus Christ for you Gentiles,”

Eph 4:1, “I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,”

Phm 1:9, “Yet for love’s sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.”

Comments Paul’s Various Forms of Address – To those churches and individuals in which Paul displayed his apostleship over them in order to give correction and doctrine, he introduces himself as “an apostle of Jesus Christ” ( Rom 1:1 , 1Co 1:1, 2Co 1:1, Gal 1:1, Eph 1:1, Col 1:1, 1Ti 1:1 , 2Ti 1:1, Tit 1:1). To the Philippians, Paul describes himself as a “servant.” This is because within the context of this epistle Paul will give examples of himself (Php 1:12-25), of Jesus Christ (Php 2:1-11), of Timothy (Php 2:19-24), and of Epaphroditus (Php 2:25-30), as servants who laid aside their own wills and in order that to fulfill the will of those in authority over them. For this is the message and theme of Paul’s epistle to the Philippians. To Philemon, Paul declares himself as a “prisoner of Jesus Christ,” because his message to Philemon was about a slave, or prisoner, who was serving Philemon. In his two letters to the church of Thessalonica Paul defers the use of a title in order to equate himself as co-workers with Silas and Timothy. This is because he emphasizes their need to labour together until Jesus returns.

Comments Paul the Prisoner – Paul wrote this epistle in order to set free a prisoner in the flesh, knowing that he himself was a prisoner of Jesus Christ in the spiritual sense, who could not be set free from his calling. Thus, he introduces himself to Philemon as a prisoner in order for his recipient better understand his plea to release a slave named Onesimus.

Phm 1:1 “unto Philemon our dearly beloved” Word Study on “Philemon” Strong says the Greek name (G5371) means, “friendly.” Thayer says it means, “one who kisses.” Zodhiates says it means, “affectionate.” Strong says this name is derived from (G5370), which means, “a kiss” ( Strong, BDAG).

Comments – The Apostolic Constitutions, a collection of ecclesiastical law that is believed to have been compiled during the latter half of the fourth century, gives us a list of the earliest bishops of the New Testament churches. This ancient document states that a man by the name of “Philemon,” who had a servant by the name of Onesimus, became the bishop of the church at Colossae. There is little doubt that this is referring to the same individual, since the names of Archippus and Onesimus, which also occur in the epistle to Philemon, are referred to in the same passage.

“Now concerning those bishops which have been ordained in our lifetime, we let you know that they are theseOf Laodicea in Phrygia, Archippus. Of Colossae, Philemon. Of Borea in Macedonia, Onesimus, once the servant of Philemon.” ( Constitutions of the Holy Apostles 7.46) ( ANF 7)

Phm 1:1 “and fellowlabourer” – Comments – Paul uses the words “fellowprisoners,” “fellowlabourers,” and “fellowhelpers” in a number of his epistles. These words go deeper in meaning than just describing their personal relationships with Paul. It also describes their spiritual relationship with him in the sense that they were partners and partakers of Paul’s sufferings as well as his heavenly rewards. In other words, these words describe people would receive the same rewards in heaven that Paul would receive because they stood with him during these difficult times.

Phm 1:1 Comments – In his opening greeting to Philemon, Paul does not refer to his office of an apostle because he is writing a personal letter to a friend. Within this letter, Paul will refer to his authority over the churches, but he will ask Philemon in love to follow through with his request. Paul realizes that his apostolic authority will not have near the influence on Philemon as his personal friendship with him when presenting his request. Paul opens his epistle introducing himself as a slave of Christ Jesus so as to let Philemon hear the chains of slavery ring in his ears, and thus, touch his heart. Philemon must first see his own dear friend, Paul the apostle, bound in slavery, in order to sympathize with him and better understand God’s view on this issue. Philemon could not avoid being touched by this opening verse from Paul, the very man who set him free in Christ from the bondages of sin.

Phm 1:2  And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house:

Phm 1:2 “And to our beloved Apphia” – Word Study on “Apphia” – Apphia ( ) (G682) is a feminine Greek name that is mentioned nowhere else in the Scriptures. Adam Clarke says this name is derived from the Greek word , which according to Suidas was used as “the affectionate address of a brother or a sister, or the diminutive of a brother and sister, used to express kindness and affection.” [66] Thayer says the name means, “fruitful.” It is generally believed that she was the wife of Philemon, since this feminine name immediately follows his.

[66] Adam Clarke, Philemon, in Adam Clarke’s Commentary, Electronic Database (Seattle, WA: Hendrickson Publishers Inc., 1996), in P.C. Study Bible, v. 3.1 [CD-ROM] (Seattle, WA: Biblesoft Inc., 1993-2000), notes on Phm 1:1; Suidae Lexicon Graece et Latin, tom prioris, pars prior (A-E), eds. Thomam Gaisfordum and Godofredus Bernhardy (Halis et Brunsvigae: Sumptibus Schwetschkiorum, 1853), col. 681.

Phm 1:2 “and Archippus” Word Study on “Archippus” – The name “Archippus” literally means, “the master of the horse” ( Thayer), or, “the chief groom” ( PTW). He may have been the son of Philemon.

Comments – The Apostolic Constitutions, a collection of ecclesiastical law that is believed to have been compiled during the latter half of the fourth century, gives us a list of the earliest bishops. This ancient document states that there was a man by the name of “Archippus” who became the bishop of the church at Laodicea in Phrygia. There is little doubt that this is referring to the same individual, since the names of Philemon and Onesimus are referred to in the same passage.

“Now concerning those bishops which have been ordained in our lifetime, we let you know that they are theseOf Laodicea in Phrygia, Archippus . Of Colossae, Philemon. Of Borea in Macedonia, Onesimus, once the servant of Philemon.” ( Constitutions of the Holy Apostles 7.46) ( ANF 7)

In Col 4:17, Archippus had received a ministry in the Lord, and he was told to fulfill it.

Col 4:17, “And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.”

This verse in Colossians implies that Archippus, as a “fellowsoldier” was involved in some form of Christian service and sacrifice. Thus, many scholars believe that he was left in charge of the church at Colossi in the absence of Epaphras who was visiting Paul during his Roman imprisonment.

Phm 1:2 “and to the church in thy house” Word Study on “thy” The verb “thy” is singular and is commonly believed to refer to Philemon. However, this could grammatically be allowed to refer to ministry of Archippus, which is mentioned in Col 4:17.

Col 4:17, “And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.”

Comments (1) The Church in Philemon’s House – Many scholars believe that Paul’s statement, “and to the church in thy house” is a reference to the meeting place for the believers in Colossae. It was Philemon’s house that appears to be big enough to host this congregation. In fact, the common meeting places for the early churches were in the homes of those members who were wealthy or able to accommodate them. Thus, at Colossi the congregation met in the house of Philemon (Phm 1:2). At Ephesus the congregation initially met in the school of Tyrannus (Act 19:9) before later meeting in the house of Aquila and Prisca (1Co 16:19, Rom 16:5). At Corinth the church met initially in the house of Justus (Act 18:7), and later in the house of Gaius, as the congregation grew in number (Rom 16:23). At Laodicea one congregation met in the house of Nympha (Col 4:15). In Philippi the early believers probably met in the house of Lydia (Act 16:15). In Thessalonica the first converts probably met in the house of Jason (Act 17:5). This was the way Jesus Christ commanded His disciples in Mat 10:11-13 to find a place of rest during their travels, by staying in the homes of those who received their message.

Mat 10:11-13, “And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence. And when ye come into an house, salute it. And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.”

Comments (2) Recipients – Goodspeed notes that because this epistle is also addressed to the church that meets in the house of Philemon as secondary recipients (Phm 1:2), it suggest that this is an issue that will be made as a congregation, rather than as an individual. [67] Certainly, Philemon would not respond to Paul’s request without taking into consideration the views of the church members. The weight of Paul’s plea reminds Philemon of his inferior position under Paul’s apostolic authority in this matter. Thus, in a sense, this is a congregational letter where Paul gives instructions to them under apostolic authority.

[67] Edgar J. Goodspeed, An Introduction to the New Testament (Chicago, Illinois: University of Chicago Press, 1937), 115.

Phm 1:3  Grace to you, and peace, from God our Father and the Lord Jesus Christ.

Phm 1:3 Comments (The Pauline Greeting) – J. Vernon McGee says the word “grace” in Paul’s greetings was a formal greeting used in Greek letters of his day, while the word “peace” was the customary Jewish greeting. [68] More specifically, John Grassmick says the Greek word was a common greeting in classical Greek epistles, so that was a “word play” that Paul began to use in conjunction with the Hebrew greeting “peace.” [69] Thus, Paul would be addressing both Greeks and Jews. However, Paul uses these same two words in his epistles to Timothy, Titus and Philemon, which weakens the idea that Paul intended to make such a distinction between two ethnic groups when using “grace” and “peace.” Perhaps this greeting became customary for Paul and lost its distinctive elements. A different view is proposed by James Denny, who explains the relationship of these two words as a cause and effect. He says that grace is God’s unmerited favor upon mankind, and the peace is the result of receiving His grace and forgiveness of sins. [70] In a similar statement, Charles Simeon says the phrase “‘grace and peace’ comprehended all the blessings of the Gospel.” [71]

[68] J. Vernon McGee, The Epistle to the Romans, in Thru the Bible With J. Vernon McGee (Nashville: Thomas Nelson Pub., 1998), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Romans 1:1.

[69] John D. Grassmick, “Epistolary Genre,” in Interpreting the New Testament Text, eds. Darrell L. Bock and Buist M. Fanning (Wheaton, Illinois: Crossway Books, 2006), 232.

[70] James Denney, The Epistles to the Thessalonians, in The Expositor’s Bible, eds. William R. Nicoll and Oscar L. Joseph (New York: Hodder and Stoughton, n.d.), 15-16.

[71] Charles Simeon, 2 Peter, in Horae Homileticae, vol. 20: James to Jude (London: Holdsworth and Ball, 1833), 285.

Comments (The Pauline Blessing) – In a similar way that the early apostles were instructed by Jesus to let their peace come upon the home of their host (Mat 10:13), so did Paul the apostle open every one of his thirteen New Testament epistles with a blessing of God’s peace and grace upon his readers. Mat 10:13 shows that you can bless a house by speaking God’s peace upon it.

Mat 10:13, “And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.”

This practice of speaking blessings upon God’s children may have its roots in the priestly blessing of Num 6:22-27, where God instructed Moses to have the priests speak a blessing upon the children of Israel. We see in Rth 2:4 that this blessing became a part of the Jewish culture when greeting people. Boaz blessed his workers in the field and his reapers replied with a blessing.

Rth 2:4, “And, behold, Boaz came from Bethlehem, and said unto the reapers, The LORD be with you. And they answered him, The LORD bless thee.”

We also see this practiced by the king in 2Sa 15:20 where David says, “mercy and truth be with thee.”

2Sa 15:20, “Whereas thou camest but yesterday, should I this day make thee go up and down with us? seeing I go whither I may, return thou, and take back thy brethren: mercy and truth be with thee.”

Thus, this word of blessing was a part of the Hebrew and Jewish culture. This provides us the background as to why Paul was speaking a blessing upon Timothy, especially that God would grant him more of His grace and abiding peace that he would have otherwise not known. In faith, we too, can receive this same blessing into our lives. Paul actually pronounces and invokes a blessing of divine grace and peace upon his readers with these words, “Grace, mercy, and peace, from God our Father and Jesus Christ our Lord.” I do not believe this blessing is unconditional, but rather conditional. In other words, it is based upon the response of his hearers. The more they obey these divine truths laid forth in this epistle, the more God’s grace and peace is multiplied in their lives. We recall how the children of Israel entered the Promised Land, with six tribes standing upon Mount Gerizim to bless the people and six tribes upon Mount Ebal to curse the disobedient (Deu 27:11-26). Thus, the blessings and curses of Deu 28:1-68 were placed upon the land. All who obeyed the Law received these blessings, and all who disobeyed received this list of curses. In the same way Paul invokes a blessing into the body of Christ for all who will hearken unto the divine truths of this epistle. We see this obligation of the recipients in the translation by Beck of 2Pe 1:2, “As you know God and our Lord Jesus, may you enjoy more and more of His love and peace. ”

Comments (The Use of the Word ‘Mercy’ in Pauling Greetings) – Regarding the word “mercy” in Pauline greetings, it is interesting to note that this word is only used by Paul in his introductions to the Pastoral Epistles ( 1Ti 1:2 ; 2Ti 1:2; Tit 1:4), while the word is lacking in the introductions to his other epistles (Rom 1:7; 1Co 1:2; 2Co 1:2; Gal 1:3; Eph 1:2; Php 1:2; Col 1:2; 1Th 1:1; 2Th 1:2; Phm 1:3). One suggestion as to why Paul blessed these leaders with mercy and not the congregations is because this is one quality that every pastor must exhibit in order to work with people. We find in Rom 12:6-8 that mercy is a gift. Thus, Paul may have been blessing Timothy and Titus with mercy so that they would have it to minister to others.

Fuente: Everett’s Study Notes on the Holy Scriptures

Introduction The introduction contains the address (Phm 1:1-2), the customary blessing (Phm 1:3), and a prayer of thanksgiving (Phm 1:4-7).

Outline Here is a propose outline:

1. Salutation Phm 1:1-3

2. Paul’s Prayer of Thanksgiving Phm 1:4-7

Fuente: Everett’s Study Notes on the Holy Scriptures

Address and Salutation.

v. 1. Paul, a prisoner of Jesus Christ, and Timothy, our brother, unto Philemon, our dearly beloved and fellow-laborer,

v. 2. and to our beloved Apphia, and Archippus, our fellow-soldier, and to the church in thy house:

v. 3. Grace to you and peace from God, our father, and the Lord Jesus Christ.

In this intimate letter the apostle does not emphasize his apostolic commission, that being unnecessary in the case of a man who recognized the authority of his teacher: without reservation. Instead, he brings out another factor, namely, that of his being in prison for the sake of the Gospel: Paul, a prisoner of Christ Jesus, and brother Timothy, to Philemon, the beloved, and our fellow-laborer. It was a precious privilege which Paul enjoyed, that of bearing shackles and chains for the sake of his Lord and on behalf of the Gospel which he had proclaimed so fearlessly. Though he was a prisoner, he was still in the hand of the exalted Christ, the Lord of His Church, wherefore it was not necessary for him to apprehend any evil for himself except that which the Lord Himself permitted to come. He names Timothy, as in the case of the letter to the Colossians, not as coauthor, but as his associate in the great work of saving souls for Christ and as a brother, both in the faith and in the work of salvation. Philemon the apostle addresses as the beloved, the common love in Christ Jesus uniting them in bonds of such intimacy as exceed the closest earthly relationship in strength. Paul addresses Philemon as a friend, preferring to entreat through love rather than to use the lofty tone of command. And he puts a special distinction upon him by designating him a fellow-laborer, a term otherwise reserved chiefly for preachers of the Gospel, but applied to Priscilla and Aquila, Rom 16:3. Not only because Philemon had offered the use of his house, but also because he showed his interest in other ways and was actively engaged in spreading the Gospel by every means at his disposal was he thus honored by the apostle. The work of the Church is not confined to the pastors and teachers, but is entrusted to all Christians.

Paul includes also other members of the Colossian church in his address: And to Apphia, our sister, and Archippus, our fellow-soldier, and the congregation in thy house. Apphia, or Appia, was apparently the wife of Philemon, distinguished also by her interest in the work of the Lord, like other women whose names stand out in the history of the early Church, such as Nary, Tryphena, Tryphosa, Priscilla, Euodia, Syntyche, Lydia. Archippus seems to have occupied an even more important position than Philemon in the congregation, Col 4:17, and is therefore believed by many to have been the bishop, or pastor, of the congregation at that time. A fellow-soldier Paul calls him, using the figure of speech which appealed to him very strongly. 2Co 10:3-4; 1Ti 1:18; 2Ti 2:3-4. In a general way. Paul addressed his letter to the entire house-congregation of which Archippus was the head. It is by no means improbable that the entire congregation at Colossae was housed in the inner court of Philemon’s dwelling, since this afforded considerable space, if built after the manner of Greek or Roman houses.

The greeting is that of most Pauline epistles: Grace to you and peace from God, our Father, and the Lord Jesus Christ. By the grace of God as it was revealed and manifested in Jesus Christ the right relationship between God and man has been reestablished. The Father having been reconciled to lost and condemned mankind through the blood of His Son, peace between the two contending parties had been established, or rather, the righteous and holy God, for the sake of Christ’s merits, has again accepted the children that had left Him in disobedience. Thus to us, as believers, God is our Father; we have been restored to sonship through the vicarious satisfaction of Christ, and we are united in fellowship under the banner of our exalted Lord. Jesus Christ, these two persons of the Godhead being equal in majesty and deity.

Fuente: The Popular Commentary on the Bible by Kretzmann

Exposition

Phm 1:1

A prisoner of Christ Jesus. He writes a private letter, as friend to friend, and therefore does not describe himself by his official title of apostle. Having to plead the cause of a slave, he begins by putting himself into a similar position as the “bondman of Jesus Christ””to obtain thereby the more ready compliance” (Chrysostom). By such a reverend bondage he beseeches Philemon, “and the bondage of Paul was liberty to Onesimus” (Scipio Gentilis). Timothy, etc. He was, then, with St. Paul at the time of writing; therefore at Rome; and this fixes the date of composition at all events before that of the Second Epistle to Timothy, when the apostle was again at Rome (2Ti 1:17; 2Ti 4:6, 2Ti 4:16). Fellow-worker with St. Paul in promoting the spread of the gospel, either by his wealth and influence, less probably by preaching. The time when would be that of St. Paul’s long stay at Ephesus and its neighborhood (Act 19:8-22).

Phm 1:2

Our beloved Apphia. Codices A, D*, E*, F, G, and (Sinaiticus) read adelphe (sister) for agapete (beloved), and also Jerome, Griesbach, Meyer; which also has been adopted in the Revised Version. The name Appia, or Apphia, is either the Roman Appia Hellenized, which was the conjecture of Grotins (see Introduction), or more probably a native Phrygian name, from Appa or Appha, a term of endearment. The name does not occur elsewhere in Scripture. The word is not unlikely to have been added by way of explanation. St. Paul has used it in five other places, and always in the same sense, viz. Rom 16:1, Rom 16:15; 1Co 7:15; 1Co 9:5; 1Ti 5:2. Most commentators, and particularly Chrysostom, Theodoret, and Theophylact, among the ancients, infer that Apphia was the wife of Philemon. Otherwise, why mention her name here? Archippus; comp. Col 4:17, where he is said to have received a , i.e. a ministry or service, in the Church. This word, when used without a determining genitive, denotes service to others in a general and undefined sense. But more commonly with some limiting word; as , office of teaching (Act 6:4); , office or function of death (2Co 3:7). The general view is that Archippus was the presbyter who ministered to that congregation which assembled at the house of Philemon, though Ambrose and Jerome, with other commentators ancient and modern, think that he was the bishop. Grotius, however, takes him to have been a deacon. (It is a very precarious inference that he was a son of Philemon and Appia.) Probably he was fulfilling a temporary mission only in Colossae, and that would be the in the passage cited. Epaphras, a resident in Colossae (Col 4:12), is spoken of as having been the founder of the Church there (Col 1:7, Col 1:8), and as still being responsible for it (Col 4:13). Primasius calls Epaphras bishop and Archippus deacon; and so Grotius. It may be that these theories err in ascribing too rigid and technical a meaning to the terms of ecclesiastical service at this early stage of their employment. Epaphras was, however, at this time in Rome with St. Paul (Col 4:12, Col 4:13), and it is possible that Archippus was filling his place temporarily. It will be safer to call him (with Bishop Wordsworth) a presbyter. It is, as we have said, an unsupported idea of some writers ancient and modern (Theod. Mopsuest., Michaelis, Rosenmuller, Olshausen, Lightfoot) that he was the son of Philemon (but see below). Our fellow-soldier; i.e. of himself and St. Timothy, as engaged in the same warfare for Christ (1Co 9:7; 2Co 10:4; 1Ti 1:18). The same term is applied in Php 2:25 to Epaphroditus, and also the of Php 2:1. And to the Church in thy house. Mede (so Chrysostom and Theodoret also) understands this as meaning “and to the whole of thy family” (which is a Christian one)a suggestion quite worth considering. For a separate letter “to the saints and faithful brethren in Christ which are at Colossae” (Col 1:2) was brought by the same messengers, and it would seem natural that, in a matter so personal to Philemon, salutations should be confined to his own family. The phrase is used more than once (see Rom 16:5; 1Co 16:19, which seems rather to point the other way; but especially Col 4:15, “Nymphas and the Church which is in his house,” which, since it was in Colossae itself, seems almost conclusive for that meaning). The Ecclesia domestica was very familiar in the apostolic times. Theodoret states that the house of Philemon was still pointed out as late as the fifth century.

Phm 1:3

Grace to you, and peace. The secular formula of salutation was (Act 23:1-35. 26); in Latin, multam or plurimare salutem ant plenissimam. St. Paul’s formula was almost invariably as above, “Grace to you, and peace” (Rom 1:7; 1Co 1:3; Gal 1:3; and others). To Timothy (1Ti 1:2; 2Ti 1:2) and Tit 1:4, “Grace, mercy, and peace.”

Phm 1:4

I thank my God always. We ought, therefore, to thank God, not only for gifts bestowed upon ourselves, but also for those bestowed upon others. This is an habitual phrase of St. Paul (comp. Rom 1:8; i Corinthians Rom 1:4; Eph 1:16; Php 1:3; 1Th 1:2; 2Th 1:3; 2Ti 1:3). “It is to be noted that for the thing on account of which he gives thanks, he at the same time prays” (Calvin). For no good work is ever so complete in us that it does not need to be “continued and ended” in us by God. Making mention of thee in my prayers. The foregoing remark attain applies. Grotius observes that “we learn from this that all addresses to God may be called prayers , even those in which nothing is asked but thanks are given.” But this is apparently not such a case; the petition which St. Paul offered for Philemon being stated in Phm 1:6. And thus Chrysostom explains the passage. “Always” may be connected with “I thank,” or with “making mention,” preferably the former (Chrysostom, Theophylact, Calvin, Lightfoot).

Phm 1:5

Hearing of thy love, and of the faith saints. He would hear of these instances of Philemon’s faith and love naturally through Epaphras (see on Phm 1:2). Refer “faith” to “the Lord Jesus” and “love” to “all the saints” (a chiasmus, or cross-reference). Note that the phrase is (i.e. erga, towards) , but (i.e. upon) ; perhaps because Christ cannot now be reached by bodily efforts, but only aspired towards by the soul; while the poor can actually be reached and ministered unto. “Ye have the poor always with you, but me ye have not always” (Mat 26:11). All Christians are called “saints” in the Scriptures, as Eph 1:1, and invariably. What a reminder to them of their “holy calling” (2Ti 1:9)! Meyer notes, however, that it is not uncommon with St. Paul to vary the preposition (Rom 3:20; Gal 2:16).

Phm 1:6

Render thus: So that the community of thy faith [with other Christians, whom you may be able to serve] may show itself in act, causing full acknowledgment [from the world without] of every good work for Jesus Christ that is in you (Revised Version is not clear here); literally, may become working. Not a theoretical or merely quiescent faith. He was to confess Christ before men (and see Jas 2:22). “For whatever good thing is in us makes manifest our faith” (Calvin). In you. Bishop Wordsworth reads , “us”the body of Christians, following A, C, D, E, K, L, with many Fathers and versions.

Phm 1:7

We have great joy and consolation. The preferable reading is, as in A, C, F, G, N, and Revised Version, I had much joy and comfort (see Phm 1:5). “Plenius inculcat et edocet, quare dixerit, gratias ago,” etc. (Jerome). The bowels of the saints; hearts (Revised Version). Either

(1) their bodily wants, the cravings of their hunger; or

(2) their hearts and affections, supplied and satisfied by the good deeds of Philemon.

This is another peculiarly Pauline expression (see 2Co 6:12; 2Co 7:15 -these two are very similarly used in 2Co 7:7, 2Co 7:12, 20and three other places). “To refresh the bowels is (in Paul) to be taken as meaning a lightening of troubles, so that they may rest with minds free from all sorrow and annoyance” (Calvin). Brother. How persuasively the sentence is turned! An old commentator remarks, “Paul does not yet come to his request, but prepares and softens beforehand the mind of Philemon” (Scipio Gentilis). This course of proceeding is exactly what Quintilian prescribes to an advocate, “His velut fomentis, si quid erit asperum, praemolliemus, quo facilius aures judicum admittant” (‘De Institut. Orat.,’ 4.3).

Phm 1:8

Render: Although I have abundant freedom [boldness, or. even license] in Christ to enjoin upon thee that which is fitting. It was only in Christ, and by his authority as an apostle, that he could claim to come between a slave and his master. Secular warrant for doing so he had none. Such authority and license, however, he would not use on this occasion. He prefers to rely wholly on the respect and personal attachment felt towards him by Philemon, for the granting of his request, which he now proceeds to state.

Phm 1:9

Being such a one as Paul the aged; a veteran. Theodoret comments thus: “For he who hears Paul, hears the preacher of the whole world, the traverser of land and sea, the chosen vessel, and other things besides he is . He adds also ‘the aged,’ showing the gray hairs which have grown during his labors.” “Non aetatem, sed offieium” (Calvin). Presbutes may mean “an ambassador””the ambassador of Christ Jesus, and now also his prisoner,” as in Eph 6:20 (and see Eph 3:1 and Eph 4:1 of the same Epistle. A prisoner of Jesus Christ; i.e. for his cause. The apostle was in custody at Rome, owing to a long suspension of his trial, for causes not known to us. “Have regard for Paul; have regard for my bonds, which I wear as a preacher of the truth” (Theodoret). “Great reverence is due to these who endure sufferings for the most honorable causes” (Grotius).

Phm 1:10

I beseech thee for my son Onesimus; my child (Revised Version). The name of Onesimus could not have been a pleasing one in the ears of Philemon. Note with what caution and almost timidity it is at length introduced. He does not interpose for the ingrate with apostolic dignity, but pleads for him with fatherly love. He puts himself side by side with him, and calls him his son. Some of the old commentators conclude, from Col 4:9, that Onesimus was a native of Colossae, and thence discuss whether he could have been a slave born in Philemon’s house of a slave-mother, or whether he was sold in his youth by his fathera custom so common to the Phrygians (as to the Circassians in later times) as to have been noticed by Cicero.

Phm 1:11

Who was aforetime unprofitable to me. The play upon words seems unmistakable, and is peculiarly Pauline. Onesimus means “useful,” or “profitable;” , “unprofitable,” and is emphatic, “very profitable.” “Useful he is named, but in time past he was (I confess it) not useful, but useless; in future, however, he will be of great use to us both.” Compare with this the corresponding passage of Pliny’s ‘Letter to Sabinianus,’ given in the Introduction. “Unprofitable” is a figure of speech, a euphemism, for “useless and even injurious.” St. Paul makes the best of Onesimus’s fault that it will in justice allow. But an old commentator says bluntly that Onesimus was “damnosus fuga et furto.” How could he have been, in his unconverted state, otherwise than “unprofitable” to his master? “Olim paganus,” says a Lapide, “jam Christianus; olim fur, jam fidelis servus; olim profugus, jam redux.”

Phm 1:12

Whom I sent back [to thee, according to A, C, D*, E, )*] (aorist for present); but the decision reflects the struggle. It had not been altogether easy for the apostle to part with the youth, whom he might not see again. The whole Epistle is full of this strong and yearning affection. Thou therefore receive him. Do thou also act as becomes a Christian; receive him as my son. “Wonderfully efficacious this method for appeasing the anger of Philemon! For he was not able to rage or to do anything harshly against one whom Paul had called his own bowels” (Estius). A, F, G, and omit “receive,” as also Tischendorf. The Revised Version omits this clause.

Phm 1:13

I was wishing; I would fain have kept (Revised Version). The story tells itself if we read between the lines. What steadfast adherence to principle on the part of the apostle, when the help of Onesimus would have been so welcome to him in his weak health, and his position as a prisoner! Philemon could hardly fail to think more favorably of Onesimus, when he saw how much importance the apostle attached to his services. In the bonds of the gospel. “Which I am enduring for the sake of the gospel” (see Phm 1:9)a variation of phrase from Phm 1:9.

Phm 1:14

But without thy mind I would do nothing. The “would” of Phm 1:13 is ; the “would” here is . The former denoted natural but indeterminate impulse; the latter deliberate conclusion of the will (cf. Rom 7:15, Rom 7:16). Mind; i.e. knowledge and decision. “Why was he unwilling? For many causes.

(1) Because grave penalties were denounced by Roman law upon those who received or retained fugitive slaves.

(2) That he might not seem to keep back something which was due to Philemon, perhaps to his injury; of which, perhaps, Philemon might have complained.

(3) Because Onesimus himself chose to go back, in order that he might show conclusively that he had net embraced the Christian religion that he might withdraw himself from the power of his lawful lord.

(4) That the gospel might not be by this means slandered, as if under the pretext of it slaves might withdraw themselves with impunity from their lords” (Estius and others). Thy benefitgoodness (Revised Version)as it were of necessity, but willingly. Philemon would not really have had the choice of granting or refusing given to him, had St. Paul kept Onesimus still at Rome, and merely written to inform him of the fact. His consent might then fairly have been said to be extorted, not freely given. This latter word is an (unique phrase) so far as the New Testament is concerned, though it is found in Num 15:3 of the LXX., as in Xenophon and other classical writers. In Heb 10:26 and 1Pe 5:2 the adverb is found.

Phm 1:15

Therefore; for this purpose (final cause). Departed for a season. He was therefore parted from thee for a time (Revised Version). Forever; everlastingly (accusative, not an adverb). The relation of master and slave would have been in any case, and would still be, terminated by death. But it was now replaced by a new relation of Christian brotherhood, which would be permanenta great advantage. So Calvin, Grotius, and many others. Meyer’s objection does not seem of much weight (compare the Perpetua mancipia of Exo 21:6; Deu 15:17). Baur thinks that in this verse he has reached the core of the Epistlethe ethical truth which it seeks to embody (but see Introduction: “Authenticity and Characteristics”).

Phm 1:16

Not now as a servant, but above a servant, a brother beloved. So great a difference had his Christian calling and profession made to him and to others. Both in the flesh and in the Lord. A hysteron proteron. The apostle is pleading on behalf of Onesimus this new bond of Christian relationship, which was in the Lord, that it should bring about a renewed fullness of personal relation. In the flesh, because “in the Lord.”

Phm 1:17

If thou count me therefore a partner; if thou holdest me for a friendby our friendship entreat this. The strongest form of entreaty possible to be used. in Act 2:42 refers to the Holy Communion, and in 1Co 10:16-21 partakers of it are plainly called by implication partakers, or, as we should say, “communicants.” But here the sense is apparently as above; literally, a partner.

Phm 1:18

[But] if he hath wronged thee [at all]. It would have been needlessly irritating to Philemon to go into the details of Onesimus’s offences. No doubt St. Paul had had an account of them from the repentant youth, but he had far too much tact to occupy himself and Philemon in the discussion of details. The hypothetic form avoids the whole of these. It suffices that he assumes the responsibility of repayment. Owes thee anything. As a matter of moral right at the bar of conscience. For in a secular court the slave could be neither debtor nor creditor, properly speaking, as against his master. This offence was probably embezzlement or purloining while in service. A, C, D*, F, G, read (elloga), reckon it to me.

Phm 1:19

I Paul have writtenwrite it (Revised Version)with my own hand, I will repay it. Thus St. Paul took upon himself legally the repayment of the debt. “Prioribus verbis proprie cautio [a bail or security] continetur: his autem constituti obligatio. Hoc Latine dicitur pecuniam constituere: de quo titulus est in Digestis dicunt Graeci” (Scipio Gentilis). Albeit I do not say to thee, etc.; “though I do not remind thee [while so saying] that thou owest even thyself to me!” Philemon owed to the apostle that debt of which the obligation outweighed every otherthe help by which he had been led out of spiritual darkness and brought to the knowledge of the truth. St. Paul was (as we must conclude from this allusion) the “spiritual father” of Philemona phrase he himself uses in 1Co 4:15.

Phm 1:20

Yea, indeed, brother, let me have joy of thee. This word is from the same root as the word “Onesimus,” and the apostle, more suo, relaxing into his friendly familiar manner after the grave and touching language of the last few verses, plays upon the word. Let me have profit of theelet me have Onesimus of thee. In the Lord. The phrase is twice repeated in this verse, and is very characteristic of St. Paul. But A, C, D*, F, G, I, read en Christo in the second clause. has been altered, for , second.; “refresh my heart in Christ” (Revised Version).

Phm 1:21

I wrote unto thee; write (Revised Version; see Phm 1:19), or perhaps referring back, as in Phm 1:19, to the request in Phm 1:17. The strong, fervid, and repeated appeals of the apostle had not been caused by distrust of Philemon, nor of their own efficacy, but were the natural outcome of the strong interest he felt in the case of Onesimus, and the desire he felt to replace him in the favor of his master; partly also, perhaps, to the warmth and fervor of his natural character, which uttered itself involuntarily in forcible expressions.

Phm 1:22

Lodging. There was this one additional inducement that could be brought to bear upon the mind of Philemon, viz. the expectation of speedily seeing him in person, and this, in conclusion, he uses. “I do not think that the apostle was so rich or encumbered with such great packages that he needed a lodging prepared beforehand, and was not content with a narrow dwelling-place, but thought the most spacious houses scanty for the accommodation of his small body; but that, while Philemon was expecting [the apostle] to come to him, he would the more do what he had requested” (Jerome). Meyer makes much of the improbability that St. Paul, starting from Rome, should bespeak a lodging in Colossae. Yet he suggests that it was perfectly natural that, starting from Caesarea, the apostle should take Colossae on the road to Rome. But the one seems almost as probable as the other. The apostle, on his release, had, so far as we know, no definite plans; the cities of Asia Minor were familiar to him, and he would naturally prepare to go wherever the first pressing occasion, that of Onesimus, called him. N reads , “salutes.”

Phm 1:23, Phm 1:24

Salute. The salutations correspond generally to those with which the Epistle to the Colossians closes, but they are fuller, as is natural, in the longer Epistle. The order is in

Colossians

Philemon

Tychicus

Epaphras

Onesimus

Marcus

Aristarchus

Aristarchus

Marcus

Demas

Jesus Justus

Lucas

Epaphras

Lucas

Demas

My fellow-prisoner. The word occurs elsewhere only in Rom 16:7, besides the parallel passage in Col 4:10. As to Epaphras, see above. Marcus, having once forsaken the apostle (Act 13:13; Act 15:37-39), had now returned, and was with him in Rome. Aristarchus was “a Macedonian of Thessalonica,” and had accompanied St. Paul in his memorable voyage to Rome (Act 27:2). Demas was now the “co-worker” of the apostle at Rome, but at a later period he had departed unto Thessalonica (2Ti 4:10), and we know nothing of his subsequent history. Tradition (Epiph., ‘Haer.,’ 41:6) relates that he also apostatized from Christianity; but the apostle’s phrase, though a strong one, does not necessarily mean this. Lucas (see 2Co 8:18).

Phm 1:25

The grace. A omits . Theodoret has appended the following to his commentary: “It is fitting that those who have obtained the privilege of handing on the holy doctrine should so teach servants to submit themselves to their lords, that through all things Jesus Christ may be praised, to whom with the Father and the most Holy Spirit belong glory and greatness now and always and forever. Amen.”

Homiletics

Phm 1:1-3

The hallowing of the ordinary intercourse of life.

The salutation. Philemon’s house had become a church, and the Church was in his house; thereby the household was made holy. Every household should likewise be made holy by the Christian profession and practice of its headsthe master and mistress. A profession of religion alone will not have this effect; there must be the daily practice of self-restraint, forbearance, Christian charity, and mutual love. Religion not wholly or chiefly an intellectual or doctrinal belief, though it is founded upon historical facts and shaped by the truths of the Creed. It is essentially practical; belief issuing in action”faith which worketh by love” (Gal 5:6; Jas 2:20-22).

I. NO KIND OF INTERCOURSE BETWEEN CHRISTIANS BUT IS CAPABLE OF BEING THUS HALLOWED. As e.g. that arising from the relations of husband and wife (Eph 5:25-31; Tit 2:4); of parents and children (Eph 6:1; 1Ti 3:4); of masters and servants (Eph 6:5-9; 1Co 7:21, 1Co 7:22); of citizens bound to obey the governing power of the state in all things lawful (1Pe 2:13, 1Pe 2:14); of friends and equals (Joh 13:34; 1Co 8:13); of rich persons and poor persons, unequal in worldly station, but brethren, nothing less than brethren, as they can be nothing more, in Christ (Jas 2:6-9).

II. HOW THESE RELATIONS ABE TO BE HALLOWED.

1. Speaking generally, by the practice of religions principles. But specifically, by restraining the natural selfishness of human hearts. Love draws people together; selfishness separates themisolates each in the pursuing of his own objects: “All seek their own, and not the things which are Jesus Christ’s.”

2. By the endeavor to restrain the tongue from speaking evil (Psa 34:13). Angry words, retorts reckless of truth and only. meant to wound the hearer, scandal, angry and inconsiderate words to dependents,what frequent occasions of sin are these! The tongue is the great medium of social intercourse, and it must be brought under control, if that is to be hallowed (Jas 3:5, Jas 3:6).

3. The family relation is hallowed especially by family prayer. God dwells in an especial manner in the homes where he has been thus invoked by the family as a whole. Family prayer at once the expression of the Christian character and the means of preserving it and making it purer.

Phm 1:3

The Christian family.

The family of Philemon was Christian, doubtless, both in profession and practice. Many families at the present day are Christian in profession, but not in practice. The family really Christian may be known (like the individual) by its fruits (Mat 7:20).

I. IN IT GOD‘S NAME IS HONORED. He is habitually regarded and spoken of as the Giver of all the family happiness, and of whatever measure of prosperity it enjoys. The parents have received from him their children as a charge to be brought up “in the nurture and admonition of the Lord.” Children recognize without hesitation the duty of obedience as paramount to all self-pleasing (Eph 6:1).

II. IN IT, THEREFORE, THE LAW OF GOD IS RECOGNIZED AS THE GUIDE OF LIFE by both parents and children.

III. IN IT (that is, by its members) THE PUBLIC OBSERVANCES OF RELIGION ARE DILIGENTLY KEPT. The habits of the household are so arranged as not to put unnecessary hindrance in the way of either the family or servants attending public worship at the proper times. Unnecessary labor on Sunday is not required, nor even permitted.

IV. IN IT, FURTHERMORE, GOD IS WILLINGLY ENTRUSTED WITH ITS DESTINIES. “In everything by prayer and supplication with thanksgiving let your requests be made known unto God” (Php 4:6), and, as the correlative of this,” be careful for nothing;” that is, anxious and distressed about it. These are the rules which have been found of sovereign power in the Christian family.

V. As the law of God is in it the restraining rule, so THE LOVE OF GOD IS THE INSPIRING MOTIVE. “Followers of God, as dear children“ (Eph 5:1), not performing the mechanical and enforced obedience of the slave, nor even merely the habitual obedience which can be instilled by education and training; but the free, unforced, willing, elastic service which is prompted by the love of a child.

VI. Lastly, IN THE CHRISTIAN FAMILY CHARITY IS TAUGHT BY PRECEPT AND BY EXAMPLE. The voice of slander is not heard in it. The elders are not “weary in well-doing,” and the younger learn (1Jn 3:17) that to help those who have need is to have something of the likeness of God, and to act under the direction of God’s good Spirit.

Phm 1:4, Phm 1:5

The constituent parts of acceptable prayer: thanksgiving, intercession, personal petitions.

1. An example of these here, incidentally given, not purposely, , St. Paul’s practice with regard to Philemon. He was not familiarly known to the apostle. Perhaps it was with a certain surprise he learned that the great apostle habitually “made mention of him” in his prayers. In like manner, many Christians are being helped, without their own knowledge, by the prayers of others. The apostle‘s example to be followed.

2. Thanksgiving a necessary part of prayer. “I thank my God.” If this be omitted, we are ungrateful, and so our devotion will not be acceptable to God. We must thank God for past mercies bestowed upon us and upon others. Our service is not really devotion without this, but the reverse. A want of duty towards God therefore a sin (Psa 109:7).

3. Intercession for others. “Making mention of thee always in my prayers.” This the duty thrown upon us by our Christian fellowship. In this the “communion of saints” is shown forth. It is not to be confined to our immediate connections and friends. Philemon was not intimately known to St. Paul, yet he was remembered by him. Prayer without intercession is selfish, and therefore unacceptable to God. It may be that their too manifest selfishness of tone is the reason that many of our prayers do not obtain from God the answer they crave (Isa 1:15). It ought always to embrace the whole Church of Christ, not merely that part of it in which we are immediately interested. This would have a reflex action upon ourselves, and would tend towards eventual union among us; for when the sympathies of the heart are wide, the sympathies of the intellect will hardly remain narrow.

4. Petitions for our personal needs are never likely to be absent from our prayers. The danger will be that they should form too large a part of them. They need to be restrained and regulated, not indulged. As the Christian grows in saintliness, his prayers for self will come to be more and more for spiritual blessings instead of temporal. At length they will be merged in the comprehensive petition that God’s will may be done in the petitioner, and his Name glorified.

5. To cease analysis, and take a complete view of prayer, we find it to sum up in itself all the sentiments which the human soul should entertain towards its Divine Creator.

“Prayer is the soul’s sincere desire,

Uttered or unexpressed.”

Therefore gratitude, confidence, affection, hope, anxiety for others or for ourselves, penitence, should all in their degree enter into our prayers. But none of these should monopolize them.

Phm 1:5, Phm 1:6

Man glorifying God.

Man is created for God’s glory, and finds the highest end of his being, therefore, in glorifying him. Four ways may be distinguished in which he does this.

I. THE WAY OF GOOD DEEDS DONE IN HIS STRENGTH, which cause others to glorify him. “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Mat 5:16). This is the mode referred to here: “That thy faith may become effectual by the acknowledging of every good thing which is in you.” The mutual benevolence of Christians was thus to God’s glory, and tended to bring others into the fold.

II. THE WAY OF WORSHIPan ancient, universal, and proper way. Acts of worship are directed to God. That they may be really to his glory, they must be for God; that is, he must be, not their object merely, but their end (Manton). As far as secondary motives prevail in our worship, so tar it is for those motives, and not purely to God’s glory. The sole element to be reckoned in worship is the earnestness, piety, and sincerity of the worshipper. God is no more glorified of necessity by great outward beauty and splendor; he is no less glorified by the barest simplicity, if the devotion be equal. The accessories of worship are for man’s help, and to assist man’s feeble and purblind view of eternal realities; and are not otherwise to God’s glory than as they are fit vehicles of man’s devotion.

III. THE THIRD WAY OF OBEDIENCE. Man glorifies God when he becomes that which God intended him to be. He realizes by obedience the thought of God when he said, “Let us make man in our image.” This was lost through the sin of Adam, and it is in process of restoration through the obedience of Christ, in individual Christians as they successively live upon the earth.

IV. GOD IS BEST GLORIFIED, THEREFORE, BY THE OBEDIENCE OF THE SOUL AND LIFE. Hooker says, “Should you erect to him a temple more magnificent than Solomon’s, and load his altars with hecatombs of sacrifices, and make it perpetually ring with psalms and resounding choirs of hallelujahs, it would not be comparably so great an honor to him as to convert your own souls into living temples, and make them the habitations of his glory and perfection. For he values no sacrifices like that of an obedient will, delights in no choir like that of pure and heavenly affections, nor hath he in all his creation an ensign of honor so truly worthy of him as that of a Divine and God-like soul, a soul that reflects his image, and shines back his own glory upon him.”

Phm 1:8-10

The religion of Christ a defense of social order, not a disturbing force.

There have been religions which have been simply forces of destruction. Mohammedanism, when it was first preached, and even to this day, as far as its power extends, has the Koran in one hand and the scimitar in the other, and offers but the alternatives of conversion, slavery, or death. The actors in the French Revolution of 1789 strove to spread their new gospel of liberty, equality, and fraternity at the point of the sword. Communism in 1870, and Nihilism since, make war upon all that is old, and desire to destroy all existing social organizations to make room for their own schemes. These are destructive forces in human nature, and nothing more.

I. THE RELIGION OF CHRIST IS NOT ITSELF A SECULAR POLITY OR FORM OF GOVERNMENT. It does not, therefore, seek to uproot the social order which exists in any country. It, indeed, acts upon the individuals which compose the nation, and so in course of time transforms from within the institutions of the country. But it does not attack them from without; and therefore it is compatible with any form of government.

II. IT EXERCISES NO COMPULSORY POWER, NO PHYSICAL FORCE. It works through the will of the person addressed, and leads, but does not compel. That is the characteristic method of Christianity. Thus St. Paul would not force the will of Philemon. His apostolic authority would have warranted his speaking in a tone of command: “I might be much bold in Christ to enjoin thee that which is convenient.” But he preferred to persuade: “For love’s sake I rather beseech thee.”

III. THE CHRISTIAN RELIGION, THEREFORE, MAKES GOOD CITIZENS. “Fear God. Honor the king” (1Pe 2:17). It expressly recognizes the ruling powers de facto as entitled to obedience, and as the representatives of the Divine principle of authority and government (1Pe 2:13); as having the right, therefore, to be legally obeyed. It inculcates quiet and peaceful conduct, harmless, law-abiding, observant to perform contracts and obligations (1Th 4:11, 1Th 4:12), and directs each to be careful of the rights of others (1Th 5:15; Php 2:4). These are the characteristics of its true followers; and in all its system it keeps in mind the great objects of promoting peace and unity, of qualifying its people by the elevation of their personal characters for the fullest measure of liberty, and at length of eternal happiness. It is the surest defense of nations.

Phm 1:11

Ungodly men are unprofitable to themselves and to others.

I. IS SIN, THEN, PROFITABLE TO THE SINNER? Whether the pleasures of sense or the possessions and honors of the world have prompted him to sin, it will be found that they alike issue in vanity and vexation. Should the desires not be satisfied, then the discontented appetite thirsts for more, and renders the man unhappy. If it be satisfied, yet it is a satisfaction of weariness, not contentment (Rom 6:21), and there is a sting of shame in the recollection of such pleasures.

II. “THE WAGES OF SIN IS DEATH” (Rom 6:23)a penalty which must necessarily outweigh any apparent profit or pleasure arising from sin, however great it can be supposed to be. “What shall a man give [or, ‘receive’] in exchange for his soul?”. Sin were unprofitable if we should only consider the ultimate consequences of exhaustion and satiety which it has on the sinner. When the judgment of God is taken into account, it becomes absolute and manifest folly. Two facts to be borne in mind:

(1) man is accountable for what he does; and

(2) he has an immortality of future existence in which to bear the penal consequences of his doings.

Could the sinner have but a single sight of the awful fires of hell, he could never again doubt whether the sin which leads men thither were in any sense of the word profitable to any human being.

III. Is THE SINNER, THEN, PROFITABLE TO OTHERS? He is rendered unprofitable to others in so far as he is given up into the power of sin. Onesimus had been “unprofitable” (Phm 1:11) in time past to Philemon, because, under the influence of sinful motives (we do not know of what precise kind), he had sought dishonestly his own interest, not his master’s. The dishonest person will cheat his master or employer; the deceitful person will deceive others; and they are thus “unprofitable” in various ways to those who are brought into communication with them. Onesimus had become Christian, and his unprofitableness had disappeared. He was transformed by the grace of God. Self-seeking, dishonesty, untruthfulness, need not thenceforth be looked for from him (although these were the usual vices of the slave). He would be able to be trusted, and therefore he was profitable. See the influence of Christian motives. He would be faithful to Philemon as to others, kind, preferring others to himself (Php 2:3, Php 2:4).

Phm 1:15

Treasures in heaven.

I. CHRISTIANS HAVE THE PROMISE, NOT ONLY OF THE LIFE THAT NOW IS, BUT OF THAT WHICH IS TO COME. (1Ti 4:8.) Philemon had had before a legal property in Onesimus, which was, however, temporary, because it necessarily ended at latest with the life of either man. But in gaining the tie of Christian fellowship with him, he obtained an interest in him which would endure permanently; and so Philemon had, in a sense, “received him forever.”

II. THIS IS THEREFORE A TYPICAL INSTANCE. The world has only temporal and temporary treasures to offer; religion has eternal and abiding ones. “The things that are seen are temporal, but the things which are not seen are eternal” (2Co 4:18); the one has time for its sphere of action, and is bounded by time; the other has eternity.

III. SPIRITUAL GIFTS AND BLESSINGS ARE BEGUN IN THIS WORLD, but will not be fully possessed by the blessed until after the final judgment. They are an inheritance”treasures in heaven.” The Christian, as he “grows in grace,” possesses -more and more completely:

1. Love and subjection towards God.

2. Love, sympathy, and forgiveness towards his neighbor.

3. Watchfulness and self-control over himself.

The apostle enumerates these spiritual blessings without classification (Gal 5:23), as “love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance.” The sum and substance and crown of them all is righteousnessan approximation, by the transforming power of the Holy Spirit of God, to the ideal of perfect manhood; that is, “to the measure of the stature of the fullness of Christ” (see Eph 4:13). And this righteousness prepares the soul for the presence of God (Luk 17:21). While other treasures, therefore, are possessions of the body, or at most of the mind, “treasures in heaven” belong to the soul, that is, to the immortal and permanent part of man’s nature, and are to be valued accordingly.

IV. HOW ETERNAL BLESSINGS ARE TO BE DESIRED AND SOUGHT FOR.

1. In preference to all other things, because of their greater importance. “Seek ye first the kingdom of God” (Mat 6:33), and also Phm 1:19, Phm 1:20, “Lay up for yourselves treasures in heaven,” etc.

2. With all earnestness. “Strive to enter in” (Luk 13:24), as men who are so much in earnest as to be “violent” (Mat 11:12).

3. By the practice of graces given: of faith (2Pe 1:5), of charity and almsgiving (1Ti 6:18, 1Ti 6:19), of the knowledge of the Savior and of heavenly things (2Pe 3:18).

V. THE CHRISTIAN HAS THE GUARANTEE OF GOD HIMSELF that his hopes for eternal happiness shall not be disappointed (2Ti 1:12; 1Pe 4:19).

Phm 1:16

Christianity not permanently compatible with slavery as an institution.

I. IT FOLLOWS FROM THE CONSIDERATION OF CHRISTIAN BROTHERHOOD that, although it finds many slaves, yet it shall gradually raise them to a state of freedom. It frees their souls at once. They become “the Lord’s freemen” (1Co 7:22), and the body cannot always remain bound when the soul is free. Thus, though it does not cut down the tree (of slavery), it severs the roots, and a state of slavery cannot therefore permanently flourish among Christians.

II. THIS IS ALSO THE TEACHING OF HISTORY. It was an age of slavery in which this Epistle was written. Europe and Asia were occupied by an immense population of slaves, far outnumbering the free persons. In the province of Attica alone there were four hundred thousand slaves and only thirty-one thousand freemen. In Corinth there were four hundred and sixty thousand slaves. It was not uncommon in Rome (where the apostle was at the time of writing) for one rich man to possess as many as ten or even twenty thousand slaves. They cultivated the fields; they monopolized all the trades. It was an age of slavery. Into this state of society the gospel of Christ came. It did not, indeed, propose to break the bonds of all slaves, and reach the kingdom of God through social convulsion and much bloodshed. Its propagators did not preach a servile revolt.

III. IT PROPOSED NOT A TEMPORAL BUT A SPIRITUAL FREEDOM TO ITS FOLLOWERS. It recognized all alike as immortal beings. There was one Church for all, whether bond or free; and the same sacraments in which all should participate. Other forms of religion had treated the slave as a chattel; this alone regarded him as a man. It raised into activity the moral powers of his nature. He had been managed by the fear of punishment merely. But the gospel spoke to him of moral differences in conductof right and wrong; it awoke in his soul an inspiring hope. It predicted a day of judgment, in which the difference between a good and evil life should have the most momentous consequences to each individual. Thus it transformed the slave altogether. He began to look before and after; to raise his thoughts, his hopes, and his voice to heaven; and to understand what was the “liberty wherewith Christ had made him [though a slave] free” (Gal 5:1), even “the glorious liberty of the children of God” (Rom 8:21).

IV. TO THE MASTER ALSO THE VERY SAME ENDS WERE PROPOSED. He, too, was to run the same Christian course with his slave, guided by the same principles, helped by the same hopes, and constrained by the same sanctions. A similar object soon produced a similarity of character; and a similarity of (Christian) character brought about sympathy of feeling. In the rising tide of Christian fellowship the worst hardships of slavery melted away, even long before it was formally abolished. It became an anachronism, a relic of a vanished and gone-by condition of things.

V. AND AS IT WAS IN THE FIRST PERIOD OF THE GOSPEL, SO IT HAS BEEN SINCE. There have been periods when circumstances had brought about partial revivals of the spirit of slavery. But the working of the principles of the gospel have proved irreconcilable as ever with slavery, and has either brought it to an end or cast it out. Take, for example, the civil war in America.

Phm 1:16

The brotherhood of all Christians.

Onesimus, before his conversion to the faith, was the servant of Philemon; and afterwards, though he did not cease to be his servant, yet he became something more, viz. his brother in Christ Jesus. We may learn from this

I. THAT THE CHRISTIAN RELIGION DOES NOT TAKE AWAY THE DIFFERENCE OF RANKS AND CONDITIONS, NOR REGARD THEM AS UNLAWFUL. The Apostle Paul instructs masters how to behave towards servants, and servants towards masters (Eph 6:5, Eph 6:9); governors how to conduct themselves towards the governed (Rom 12:8), and the governed towards their superiors; and thereby acknowledges each state as lawful.

II. YET THESE DIFFERENCES ARE ACCIDENTAL, AND CONSISTENT WITH AN ESSENTIAL EQUALITY OF ALL CHRISTIANS. The gospel considers all Christians (as they are in the sight of God) without reference to their rank and station, their wealth or poverty, and classes them on moral considerations alone. “The poor man hath the Word of God offered unto him, read unto him, and preached unto him as well as the rich; he hath the sacraments of God provided for him as well as for them that are of high place; he may pray unto God as freely, as comfortably, as cheerfully, as the great men of the earth; and he hath a gracious promise to be heard and respected as well as they. Though thou farest hardly and meanly at home, yet God hath prepared thee a feast, and biddeth thee to his table richly furnished and plentifully stored with all provision. Though thou do not get up and down in silks and velvets, and hast no gorgeous attire to put on, yet God hath provided thee a better garmenthe giveth thee his own Son to put on, and clotheth thee with his righteousness” (W. Attersoll).

III. The consideration that their servants and inferiors in station have an equal portion in Christ and in the means of salvation ought to be an instruction to those highly placed in this world to show MILDNESS AND CONSIDERATION, PATIENCE, AND EVEN MEEKNESS TO THEIR INFERIORS AND SERVANTS. Their advantages are great; they ought not to abuse those advantages by treating unfairly those who are committed to their charge (Jas 5:3, Jas 5:4).

IV. THE RESPONSIBILITY OF THE RICH MAN FOR THE POOR. The higher his rank above others, the more humble and unassuming should he be; for his obligations also are great: “For unto whomsoever much is given, of him shall be much required” (Luk 12:48). His authority, his influence, his example, must needs produce good or evil effects on others, and for these he will be held responsible in the judgment.

Phm 1:19

Spiritual benefits the most valuable of all;

Since St. Paul had (as it appears) won to the embracing of the faith of Christ as well Philemon himself as Onesimus his slave, he rightly reminds him, as his first and most powerful argument, that Philemon owes himself and his very life (that is, the life of his soul) to him.

I. HE DOES NOT SUM UP THIS OBLIGATION. He leaves it to the conscience of Philemon to consider how much he was indebted. It was, perhaps, incommensurable with the favor he was asking. But it is clear that such an obligation must exceed every other. A man’s self is more valuable than his lands or his goods (Job 2:4). It is therefore a lifelong obligation that men are under to those who have been to them the instruments of great spiritual benefits, and one not capable of being fully discharged. So it is said, “How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace!” (Isa 52:7; Rom 10:15). St. Paul bears witness that the Galatians, whose spiritual father he was, regarded nothing as being too good or too costly to show their affection for him (Gal 4:14, Gal 4:15); and he lays down in 1Co 9:11 that the spiritual benefits of which he had been the means were supreme in kind to any possible carnal recompense.

II. SPIRITUAL BENEFITS ARE INDEED THE GIFTS OF GOD AND THE EFFECTS OF HIS GRACE; but he uses the services of men, and particularly of his ministers, in the dispensing of them. “It is better to help our friends to recover lost grace than lost money” (Thomas Aquinas). And those who receive them rightly will be suitably grateful.

III. SPIRITUAL BENEFITS THE MOST VALUABLE, because the soul of man is his most precious possession. The life of the soul is impaired and at length wholly lost by sin; but is regained and strengthened by Divine grace.

1. The soul is more noble than earth or heaven; for of these the one is for its temporary habitation, the other for its eternal one.

2. It bears the image of God. It is like the piece of silver in the parable (Luk 15:8), for which, when lost, such diligent search was made. The heavens were created with a word, but the redemption of the soul needed the incarnation of Christ, and his death upon the cross.

3. Hence its value, and the corresponding value of a service rendered to ita value so great as not to be capable of being expressed (e.g.) in money.

IV. IT IS INCOMMENSURATE WITH TEMPORAL THINGS. So St. Paul does not give the sum of it. The freedom of Onesimus was a service in the spiritual sphere. It was a benefit to Onesimus himself; and, if he were employed as St. Paul proposed (1Co 9:13), in the service of the Church, might be the means of good to many other souls.

V. IT WAS A FITTING PLEDGE, therefore, of the gratitude of Philemon.

homilies by W.M. Statham

Phm 1:1, Phm 1:2

The scepter of love.

“Fellow-laborer fellow-soldier.” These are terms expressive of the spirit of St. Paul. He was not only an ecclesiastic, speaking ex cathedra, so as to have dominion over men’s faith. He was a brother amongst brethren; he ruled by force of character and by depth of love; he addresses them in words which had not then degenerated into a formula: “Dearly beloved.”

I. COMMON WORK. “Fellow-laborer.” For Paul believed in workin hard work. He had “journeys oft;” he returned to confirm the faith of the disciples. He worked in sorrow of brain and sweat of heart, and sometimes in sweat of brow.

II. COMMON CONFLICT. “Fellow-soldier.” For all through the ages the Christian has a battle to fightwithin himself, and with the world and the flesh and the devil. Men are sustained by the sight of men nobler than themselves risking life and health. In the Crimean War, when a young officer headed his troops, running by their side in the heat of the conflict, a private remarked, “There runs ten thousand a year!” Paul did not direct a campaign from afar; he did not do the dainty work, and leave others to hard fare and dungeons. He “fought a good fight,” and in that fight he fell, to be crowned with honor hereafter. How inspiring, therefore, would such a man be to other apostles”a fellow-soldier!”W.M.S.

Phm 1:4

Love’s outcome in prayer.

“Making mention of thee always in my prayers.” We may judge of the reality of our affection by the current of our thoughts. Do we find them tending towards some absent friends daily? Then we have evidence that ours is not the superficial love that can live only in the presence of its object. With the Christian thought turns to prayer. There on the throne of the universe is One who can best befriend our dearest friends.

I. THERE WAS BLESSEDNESS IN THE EXPERIENCE. “I thank my God making mention,” etc. It was not a prayer touched with sorrow for Philemon, Apphia, and Archippus, or with anxiety about their faith and character. It was the prayer of one who rejoiced that the Christ above could keep them from falling.

II. THERE WAS PURPOSE IN THE PRAYER. Paul remembers its subject-matter. When he heard of their love and faith towards the Lord Jesus, he prayed that their faith might not be merely personal or selfish, but that their religion might be, in the modern speech, “altruistic,” which is “otherism” as opposed to “selfism.” Paul prayed that the communication of their faith might be effectual, that the light might shine on others so as to guide them, that the fountain might flow into other hearts so as to refresh them.W.M.S.

Phm 1:9, Phm 1:10

Love’s motive-power.

“For love’s sake I rather beseech thee for my son Onesimus.” Onesimus was a slaveone who in past times had been, as was natural, unmoved by any inspiration to good serviceand was “unprofitable.” He had been begotten again through the ministry of Paul, and now that he sends him back, he tells Philemon that the new Divine life in him will make him faithful, earnest, and “profitable.”

I. TRUTH TRIUMPHS IN TIME. Slavery did not fall at once, nor was polygamy destroyed at once. Revolution would have been the cost of any such attempt. Paul left the cross to do its mighty work. The spirit of the gospel made slavery and polygamy alike impossible, because the cross destroys self, teaches us that we are not our own, and emancipates all who are oppressed through a love which gives itself for others instead of holding them in bondage.

II. LOVE IS THE SUPREME COMMAND. He will not enjoin. Men resist orders and commands. They find excuses for inaction, and their pride is hurt. But when love entreats, and when that love is like that of Paul the aged, and Paul a prisoner, and Paul to whom Philemon owed his own self (Phm 1:19), we need not wonder that love won the day; so Onesimus would be received back as a servant (a bond-servant), “but above a servant, a brother beloved.”W.M.S.

Phm 1:19, Phm 1:20

Personal obligation.

“Thine own self.” This is more than all else. We can call nothing “our own” but “the self.” We are not rich in what we have, but in what we are. All things, houses, estates, lands, are outside us. The self is all.

I. INDEBTEDNESS OF PHILEMON. Philemon owed his spiritual conversion, all the rich inheritance in the soul, to the ministry of Paul; and he delicately enough reminds him of this in an indirect form of speech, “Albeit I do not say to thee how thou owest unto me even thine own self.” It is one of those touches which show what a true gentleman St. Paul was. There is more than claim of right to counsel him, viz. the modest reminder that, if need be, he would repay any loss that Philemon might have sustained through the detention by Paul of Onesimus.

II. EXPECTATION CONCERNING HIM. “Let me have joy of thee in the Lord.” “Refresh me.” What by? That which alone can rejoice the heart of a true father in the gospel, viz. Christ’s own Spirit in Christ’s disciples. The gospel was to be spread, not alone by eloquence or erudition, but by Christ’s own religion alive and in action in all who confessed his Name.W.M.S.

Phm 1:22

Needful preparation.

“Prepare me a lodging.” Their prayers he hoped would open the door for him to come and see them. He knew that the golden key of prayer had opened many doors closed as fast as his own.

I. A LODGING SEEMS ALL HE EVER HAD. And not always had he that. A prison can scarcely be called a lodgingfor, in one sense, when we lodge we have protection and rest, and are at liberty in our onward journey in life. This man gave up friends, country, home, for Christ’s sake, and now he is completing his course and gives up dear life itself. Will he ever have this lodging? No; it is the time of his first imprisonment; he is treated as a malefactor, and we know what his end will be.

II. HIS NEXT LODGING–PLACE WILL BE THE GRAVE. But, in one sense, the idea that we associate with this resting-place was not fulfilled in his life. His death was probably one by the lions, or the executioner’s axe, or the cross, which would leave even his poor body a prey to cruel bands.

III. HIS LODGING WAS TO GIVE PLACE TO HOME. Soon now, very soon, his words were fulfilled, “I have finished my course henceforth there is laid up for me a crown of righteousness.” Here the volume of his life, illustrated with so many etchings from his own hands of his pains, forsakements, temptations, and tribulations, now comes to a close. “Finis” is written upon all. Yet it is not Vale, vale, in aeternum vale! that we inscribe upon his aims and hopes. No; it is the catacomb motto, In peace; for henceforth he enjoys the immortal reward, the great peace; he is at rest in God.W.M.S.

Homilies by T. Croskery

Phm 1:1-3

The address and salutation.

This strictly private letter, which has been well called “the polite Epistle,” carries upon the face of it a clear explanation of its contents.

I. THE WRITER OF THE EPISTLE. “Paul, a prisoner of Jesus Christ.” He does not describe himself as an apostle, for there was no need here to assert his authority, but as a prisoner, to bespeak the sympathy of Philemon. He was not a prisoner for crime, but for the cause of Christ, and therefore “not ashamed of his chain.” Several of his weightiest Epistles were written in prison, as if to show that “the Word of God was not bound.” He associates with himself in the address, but with a separate title, the name of “Timothy our brother,” who was known to the Colossians (Col 1:1), and now in sympathy with himself respecting the object of this Epistle.

II. THE PERSONS TO WHOM THE EPISTLE WAS ADDRESSED.

1. “Unto Philemon our beloved, and fellow-worker.”

(1) He was probably a native of Colossae, for his slave Onesimus belonged to it (Col 4:9).

(2) He was a convert of the apostle (Phm 1:19).

(3) He was an evangelist.

(4) He was a person of mark at Colossae; for the Church gathers in his house; he is able to “refresh the hearts of the saints” both with temporal and spiritual mercies.

(5) It is a sign of the apostle’s humility that he places Philemon on an equality with himself as “a fellow-worker.” Love bound the two servants of Christ closely together.

2. “Apphia our sister.” This name occurs in many Phrygian inscriptions.

(1) She was probably the wife of Philemon. The apostle addresses her because, as the mistress of the household, her consent would be necessary to the reception of Onesimus on a new footing.

(2) She was a true child of God; for she is addressed as “a sister” of the apostle. Therefore Philemon and Apphia were not unequally yoked together.

(3) Mark how ready the apostle is to recognize the graces of the saints, and especially to acknowledge the true place of woman in her household.

3. “Archippus our fellow-soldier.”

(1) He was probably the son of this worthy pair.

(2) He was a minister of the gospel either at Colossae or Laodicea (Col 4:7); for he is called “our fellow-soldier,” as Epaphroditus is called “a soldier of Jesus Christ.” The title suggests the idea of conflict and hard service for the truth, with a view to final victory.

4. “The Church in thy house.” This does not mean merely the private family of Philemon, though the object of the Epistle has the look of being a matter of strictly private concernment; but the assembly of Christians who met for worship under Philemon’s roof. The restoration of Onesimus to his home under new relations would be a matter of profound interest and significance to the whole Church at Colossae.

III. THE SALUTATION. “Grace to you, and peace, from God our Father and the Lord Jesus Christ” (see homiletical hints on Eph 1:2).T.C.

Phm 1:4-7

Recognition of the Christian character and services of Philemon.

This is after the apostle’s usual manner.

I. THE THANKSGIVING. “I thank my God always, making mention of thee in my prayers.”

1. Though it is not unlawful to praise men for their graces or virtues, God is first to be thanked as the Author of these dispositions. “We rejoice [or, ‘boast’] in God through our Lord Jesus Christ” (Rom 5:11). It is the privilege of the believer to speak of God as “my God,” according to the tenure of the covenant: “I will be thy God.” Therefore the apostle says, “Whose I am, and whom I serve” (Act 27:23).

2. The occasion of his thanksgiving. “Making mention of thee in my prayers.” It mingled with his daily prayers.

(1) Though a prisoner, the apostle had constant opportunities for secret devotion.

(2) He was always mindful of others in his supplications. Many have no secret prayer; others pray only for themselves; the apostle prays for others. The saints had an individual place in the apostle’s heart.

(3) It is right to pray even for those who are the subjects of thanksgiving. The saints are not perfect, and therefore need to be prayed for, that they may enjoy a more abundant life in Christ Jesus (Joh 10:10).

II. THE CAUSE OR REASON OF THE THANKSGIVING. “Hearing of thy love and of the faith which thou hast toward the Lord Jesus, and toward all the saints.”

1. A good report extols God‘s Name and recommends religion. “By it the ancients obtained a good report” (Heb 11:3).

2. Good men love to hear, as well as report, the praises of good men.

3. We ought to pray fervently for those who enjoy the greatest graces.

4. The graces of Philemon were faith in Christ and love to the saints.

(1) These graces, though distinguished from one another, never exist separately. “Faith worketh by love,” and never without it. Love proceeds from faith, even love to the saints (1Th 2:3).

(2) The Object of faith is the Lord Jesus Christ; therefore it is called the faith of Jesus Christ (Rom 3:26). Faith, as an act of the understanding, sees Christ, and, as an act of will, trusts in him for eternal life.

(3) The objects of love are the saints. Christ is to be loved in the saints, who are to be loved next to Christ. All the saints are to be loved, no matter what their character, disposition, or talents.

III. THE OBJECT OR PURPORT OF THE APOSTLE‘S PRAYER. “That the fellowship of thy faith may become effectual in the knowledge of every good thing which is in you unto Christ.”

1. The fellowship referred to the kindly offices of sympathy and charity which were the offspring of Philemon‘s faith. The apostle’s prayers had in view the furtherance of Philemon’s faith on its practical side. Faith is a bountiful grace, and is communicative in its very nature.

2. The energetic operation of faith

(1) glorifies God;

(2) refreshes the saints;

(3) stops the mouths of malicious men;

(4) and attests the true character of the saints even in the society of hypocrites.

3. The drift of a practical faith is towards a fuller knowledge and appreciation of good in Christian men. “The knowledge of the result and the reward of faith manifesting itself in deeds of love.” Insight springs from obedience.

4. The growth of faith in its upward tendency is “unto Christ,” as its Goal and final Resting-place, depending as it does upon union with him, and tending to intensify the experience of that union.

IV. THE MOTIVE FOR THE APOSTLE‘S THANKSGIVING. “For I had great joy and consolation in thy love, because the bowels of the saints have been refreshed by thee, brother.”

1. Whatever causes joy and consolation is just ground for thanksgiving. “For what thanksgiving can we render again unto God for you, for all the joy wherewith we joy for your sakes before our God?” (1Th 3:9). Thanks ever be to that God who fills our hearts “with food and gladness.” The Apostle John found his joy in learning that his children walked in truth (2Jn 1:4).

2. The proofs of Philemon‘s love to the saints.

(1) The apostle rejoices in a love which carries blessings to others rather than himself.

(2) The saints ought to be refreshed in several ways.

(a) By words of consolation, which we can easily extract from the promises of our Lord in the Word.

(b) By our deeds of charity. So the apostle himself was “oft refreshed” by Onesiphorus during his long imprisonment.

(c) By our prayers for the afflicted saints.

(3) The motives that prompt to this compassionate dealing with the saints are

(a) that we herein imitate God, “who comforteth those who are cast down” (2Co 1:4);

(b) we refresh the bowels of Christ himself;

(c) God will not forget our labor of love (1Th 1:3).T.C.

Phm 1:8-11

Appeal by entreaty rather than command.

The apostle here enters on the main subject of his letter, and introduces it with a singular mixture of courtesy, affection, and authority.

I. IT IS SOMETIMES WISE TO FOREGO THE EXERCISE OF AUTHORITY. “Wherefore, though I have all boldness in Christ to enjoin thee that which is befitting, yet for love’s sake I rather beseech thee.”

1. Ministers possess authority. They are required to speak with authority. “Charge them that are rich that they be not high-minded.”

2. Their authority is not in their own name, but in that of Christ. “I have all boldness in Christ.” They are but servants in the Church, as Moses was (Heb 3:5); “not Laving dominion over our faith, but helpers of our joy” (2Co 1:24); for it is the authority of ambassadors (2Co 5:20).

3. There are limits to this authority. “To enjoin thee that which is befitting.” This follows from the fact that Christ gives the command. He can only command that which is befitting. Thus it is right for a believer to do even more than strict law would demand, for he must do what reason and propriety dictate.

II. IT IS THE DELIGHT AS WELL AS THE WISDOM OF MINISTERS TO USE ENTREATY BATHER THAN COMMAND.

1. Ministers often wisely forego their right in prosecuting their Master‘s work. Christians likewise find it needful to forego the use of things lawful, because their use would be inexpedient. They must not “abuse their liberty” or “hinder the gospel” (1Co 9:12, 1Co 9:18).

2. Love is the principal motive to prompt to this action. “Yet for love’s sake I rather beseech thee.” Not the love of the apostle to Philemon, nor the love of Philemon to him, but love absolutely as a principle held in highest regard by all Christians. It is love that “seeketh not her own.”

3. An entreaty derives added weight from the age and sufferings of him who offers it. “Being such a one as Paul the aged, and now a prisoner also of Jesus Christ.”

(1) Reverence is due to age. It is “a crown of glory when it is found in the way of righteousness.” The apostle was not now old, as the years of a life are reckoned, but he bore the signs of age in exhaustion and weariness and cares.

(2) Ministers are to be regarded with peculiar respect and sympathy on account of their afflictions. The apostle was now a prisoner at Rome for the sake of Christ”an ambassador in bonds.”

III. THE OBJECT OF THE APOSTLE‘S ENTREATY. “I beseech thee for my child whom I have begotten in my bonds, Onesimus.”

1. Onesimus was the runaway slave of Philemon of Colossae, who had made his way to Rome, and come into contact with the apostle during his imprisonment.

2. He was a convert of the apostle.

(1) The apostle was the instrument of his conversion at Rome.

(2) Ministers ought to use private and casual opportunities of doing good to others.

(3) Though the apostle was a prisoner, the Word of God was not bound.

(4) God often sweetens the afflictions of his ministers by special favors.

3. His conversion became manifest by his better life. “Who was aforetime unprofitable to thee, but now is profitable to thee and to me.”

(1) Good men may have bad servants. This Onesimus had been unprofitable, not only as a pilferer, but as an idler. The example of his godly master and mistress had no influence upon his conduct.

(2) Conversion always results in a change of social character. It makes people conscientious in the discharge of all duties incident to their calling. Onesimus was henceforth “profitable” both to Philemon and the apostle.

(a) He was profitable to the apostle. Religious servants are the most profitable. Onesimus gave new joy to the apostle by his conversion, while he waited on him, no doubt, in the ministry of private service and kindness. It is not enough that a sinner cease to do evil; he must learn to do well. We see in Onesimus the practical side of the apostle’s counsel, “Let him that stole steal no more, but let him rather work with his hands that which is good” (Eph 4:28).

(b) He was profitable to Philemon, in so far as he, in Philemon’s stead, did that service to the apostle which his master would have readily done if it had been in his power. He would be yet more profitable to his master in the spirit and conditions of his new service, on his return back to Colossae.T.C.

Phm 1:12-16

The motives that prompted the apostle to send back Onesimus to his master.

I. HE DID SEND HIM BACK. “Whom I have sent back to thee in his own person, that is, my very heart.”

1. Onesimus did not return of his own accord. He might, perhaps, have had some not unnatural misgivings as to the character of the reception he would meet with as a returned slave who had acted a dishonest part, and might have been ashamed besides to appear again in a community where his misdeeds had been made known.

2. The apostle recognized Philemon‘s right to the restored services of his fugitive slave. The gospel does not abolish civil rights. The conversion of Onesimus did not secure his manumission. Yet the gospel planted principles in society which in due time abolished slavery everywhere. “Wast thou called being bond-servant? Care not for it: but if thou canst become free, use it rather” (1Co 7:21).

3. He did not even wait till he had received an answer from Philemon as to the terms in which Onesimus would be received back into the Colossian household. He sent Onesimus at once in charge of his two letters, namely, that to the Colossian saints and that to Philemon himself.

4. Yet the apostle acted in the whole matter with the deepest affection for the poor bond-servant. He speaks of him as “his own heart.” What account Christianity makes of the meanest classes of society!

II. THE APOSTLE‘S EXPLANATION OF HIS CONDUCT AND MOTIVES IN THE WHOLE TRANSACTION.

1. His first feeling was to retain Onesimus about his person to do him the service that Philemon himself would have gladly done. He had now. become profitable, according to the happy significance of his name. But it was not for the apostle to interfere with another man’s servant.

2. The true cause of his sending Onesimus was that he would do nothing without the consent of his master. “But without thy mind would I do nothing.” But the motive that prompted this determination was that “thy goodness should not be as of necessity, but of free will.” If the apostle had kept Onesimus for the sake of the benefit to be derived, from his personal ministration, the whole transaction would have worn a semblance of constraint. We have no right to extort benefits from our friends against their will.

3. The providential aspect of the matter. “For perhaps he was therefore parted from thee for a season, that thou shouldest have him forever.”

(1) Nothing in this statement extenuates the misdeeds of Onesimus, which God overruled for good.

(2) The acts of the meanest individual in society are included in the sphere of Divine providence.

(3) God makes up for the losses of his saints in his own time and way. Philemon has his once unfaithful servant restored to him on an entirely new footing of advantage.

(4) The restoration of the fugitive slave is to an eternal relationship. The earthly tie is sundered by death, but grace gives an eternity to the holy relationships of earth.

4. The new relation established between master and servant. “Not now as a servant, but above a servant, a brother beloved, most of all by me, but more than most of all by thee, in the flesh and in the Lord.” The apostle does not say, “not a servant,” but “not as a servant;” for grace did not abrogate the old tie of master and servant.

(1) The brotherhood of saints is common to all the relationships of life. Philemon and Onesimus are now brethren beloved.

(2) Pious servants are to be more regarded, as they are more faithful, than servants without religion.

(3) There are none dearer to ministers than their converts.

(4) There was a double obligation to duty on Philemon’s part corresponding to the double tiethat of the flesh and that of the Spiritby which he was now connected with Onesimus.T.C.

Phm 1:17

The plea of Christian fellowship.

The apostle here directly puts his request, “If then thou countest me a partner, receive him as myself” He regards Philemon as a partner in faith and love and life. It is a recurrence to an old argument, “If there be any fellowship of the Spirit fulfill ye my joy.”

I. THE FELLOWSHIP OF BELIEVERS. It subsists in the fellowship with the Father and the Son, and derives all its force therefrom. (1Jn 1:3.) That fellowship implies that all saints have a common Father (Eph 4:6), a common elder Brother (Heb 2:11), a common inheritance (Eph 2:19; Rev 1:9), a common grace (Php 1:7), a common suffering (1Co 12:26; Heb 10:33, Heb 10:34). The Holy Spirit is the Author and the Power of this fellowship (2Co 13:13), as love is the “bond of perfection” (Col 3:14). Thus believers become of “one heart and one soul.”

II. THE PLEA FOUNDED UPON THIS FELLOWSHIP. “Receive him as myself.”

1. It is a genuine plea; for the apostle elsewhere says, “If there be any fellowship of the Spirit look not every man on his own things, but every man also on the things of others” (Php 2:4). “Love seeketh not her own.”

2. Onesimus was now a partner as well as the apostle. Therefore, as the old Puritan says, “Love me, love my partner: one partner receives another, even for a partner’s sake.” If Philemon loves Christ in the apostle, why not in Onesimus? “Inasmuch as ye have done it to one of these little ones, ye have done it unto me” (Mat 25:40). We are to love Christ in the meanest of his servants.T.C.

Phm 1:18, Phm 1:19

The apostle’s frank acceptance of pecuniary responsibility for Onesimus.

The injured master might plead that it was enough for him to forbear punishing his unfaithful servant, but the injuries he had received put it out of his power to replace him in his household.

I. THERE IS HERE AN ACKNOWLEDGMENT OF THE WRONG DONE BY THE NOW PENITENT SLAVE. “If he hath wronged thee, or oweth thee aught, put that to mine account.” It is evident that Onesimus had frankly confessed his misdeeds to the apostle.

1. Mark the mild language in which the apostle describes them. He does not say that Onesimus robbed his master, as he did not wish either to hurt the feelings of the slave or to irritate the feelings of the master; but simply speaks of a wrong done, of a possible debt incurred. If a sinner is penitent, why should his old sins or follies be thrown in his teeth?

2. Restitution in case of civil injury is a first flying. It is one of the most practical proofs of repentance.

II. THERE IS A RESPONSIBILITY ASSUMED FOR THE DEBT OF ONESIMUS. “Put that to mine account: I Paul write it with mine own hand, I will repay it.” The apostle here puts his name, as it were, at the foot of the bond.

1. It was an act of self-sacrificing consideration for Onesimus, as if the apostle would remove every possible obstacle to the restoration of the penitent slave to his Colossian home.

2. Yet it is so put as to imply that Philemon would hardly exact the debt.

III. THERE IS THE STATEMENT OF A MUCH LARGER COUNTER–CLAIM. “Not to say to thee that thou owest to me even thine own self besides.”

1. It was a true claim. The apostle had been the instrument of Philemon’s conversion.

2. It was an overpowering claim. The blessing that accrues to a man from his conversion cannot be weighed in the balance against all a man’s property.

3. There ought to be mercy in the exaction of debts. This is implied in the nature of the apostle’s appeal. Onesimus was utterly unable to make restitution, and, if the apostle became his surety, it was with an implied wish that Philemon would take a liberal view of his duty in the matter.T.C.

Phm 1:20

A plea for personal consideration.

The apostle now becomes more personal in his urgency. “Yea, brother, let me have joy of thee in the Lord: refresh my heart in Christ.”

I. CHRISTIANS OUGHT TO AIM AT THE SPIRITUAL GRATIFICATION OF EACH OTHER. It is not well to make the hearts of the righteous sad (Eze 13:22). The apostle had care and anxiety and sadness enough to depress him, and it was natural he should seek some fresh joy from the obedience of his disciples.

II. THE OBEDIENCE OF CHRISTIANS IS A GREAT SOURCE OF REFRESHING TO MINISTERS. The ready obedience of Philemon would revive the drooping spirit of the apostle, and inspire him with fresh vigor. As the refreshing was to be “in the Lord” as the aim of all a Christian’s actions, so we see how constantly the apostle rejoiced and gloried in the Lord, and commended his example to his converts and to Christians generally.T.C.

Phm 1:21, Phm 1:22

The apostle’s concluding appeal

He now glides insensibly into the language of authority, which all along he had a right to assume. “Having confidence in thine obedience, I write unto thee, knowing that thou wilt do even beyond what I say.”

I. THE MOST WILLING MAY BE FAIRLY URGED TO THE COURSE OF DUTY. The apostle assures Philemon that he does not doubt his obedience, yet he thinks it necessary to stir up his pure mind to a remembrance of his obligations.

1. An obedient people make zealous ministers.

2. A good conscience ensures confidence in the wise and zealous conduct of life. “Credit and a good conscience are shipped both in one bottom.”

3. A good heart entitles us to expect a liberal construction of the extent of our duty. The apostle seems here to hint that Philemon might possibly manumit his slave. That the apostle had not demanded; yet it was within the possible scope of Philemon’s liberal understanding of his duty to Onesimus.

II. THE APOSTLE BESPEAKS, ON HIS APPROACHING VISIT TO COLOSSAE, A FAVORABLE RECEPTION TO ONESMIUS. “But withal prepare me also a lodging: for I hope that through your prayers I shall be granted to you.”

1. The presence of the apostle at Colossae would enable him to see that his expectations had not been disappointed. A Puritan writer says, “Who would not willingly receive Onesimus, coming as Paul’s harbinger, to provide him lodging?”

2. The most eminent servants of God need the forayers of the humblest in his Church.

(1) Because they are exposed to many dangers and temptations.

(2) Because they have a responsible charge in God’s kingdom.

(3) Because their liberty to preach the gospel is often threatened, if not temporarily destroyed, by wicked men.

(4) The apostle believed in the efficacy of prayer. The prayers of the Colossian household would or might unlock his prison-doors. “The effectual fervent prayer of a righteous man availeth much” (Jas 5:16).T.C.

Phm 1:23-25

Salutations and prayer.

I. SALUTATIONS. These are the expressions of Christian sympathy and kindness.

1. They are the salutations of the apostle‘s fellow-prisoner. “There salute thee Epaphras my fellow-prisoner in Christ Jesus.”

(1) Epaphras was a Colossian evangelist (Col 1:7; Col 4:12).

(2) He was imprisoned at Rome in the immediate society of the apostle.

(a) This was an alleviation to both prisoners, on account of their common faith, their common hopes, and their common interests. Epaphras, as probably the younger man, would be very helpful to the apostle.

(b) The cause of the imprisonment in both cases was “in Christ Jesus.” They suffered for the preaching of his gospel.

2. They are the salutations of the apostle‘s fellow-laborers. “Marcus” (Act 12:12), once temporarily estranged from the apostle, but now at his side; “Aristarchus” (Act 19:29, Act 19:30; Col 4:10); “Demas,” whose apostasy was yet future (2Ti 4:10); “Luke,” the beloved physician and evangelist (Col 4:14). The apostle was happily circumstanced, even as a prisoner, through the constant or occasional society of these men.

II. PRAYER. “The grace of our Lord Jesus Christ be with your spirit.” It is curious to find no allusion to God the Father in this prayer. If Christ is not God, how can we account for such a prayer? It is a simple but beautiful prayer addressed to the whole Philemon household.T.C.

Fuente: The Complete Pulpit Commentary

Phm 1:1. Paul, a prisoner, &c. St Paul intimates, Phm 1:8-9 that he chose to lay aside all his apostolic authority, and to beg it as a favour of Philemon to be reconciled to Onesimus; and, in order to touch and melt the heart of Philemon, he begins with styling himself a prisoner of Jesus Christ. This affable and condescending manner of address must be owned to be more agreeable and engaging than that of authority and command. The apostle might here call Timothy the brother, and not his son, as he does elsewhere, to add weight and dignity to his character, and thereby render his name of more moment in behalf of Onesimus. Whoever contributed any way towards helping forward the gospel, were called the apostle’s fellow-labourers. See Phm 1:24.

Fuente: Commentary on the Holy Bible by Thomas Coke

Phm 1:1 . . .] i.e. whom Christ has placed in bonds . See on Eph 3:1 . This self-designation (not , or the like) at the head of the letter is in keeping with its confidential tone and its purpose of moving and winning the heart, , Chrysostom.

. .] See on Phi 1:1 ; Col 1:1 .

] The particular historic relations, on which this predicate is based, are unknown to us; yet comp. Phm 1:2 : .; perhaps he was an elder of the church.

] namely, of Paul and Timothy. It belongs to . and . Although, we may add, the Epistle is, as to its design and contents, a private letter, yet the associating of Timothy with it, and especially the addressing it to more than one (Phm 1:2 ), are suitably calculated with a view to the greater certainly of a successful result (comp. already Chrysostom). Hofmann incorrectly holds that in the directing of the letter also to the relatives and to the church in the house the design was, that they should , by the communication of the letter to them, become aware of what had induced Philemon to do that which was asked of him . This they would in fact have learned otherwise from Philemon, and would have believed his account of the matter.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

I
Address and Salutation

Phm 1:1-3

1Paul, a prisoner of Jesus Christ [Christ Jesus],1 and Timothy our [the] brother, unto Philemon our dearly beloved [the beloved], and [our] fellow-laborer: 2And to our beloved Apphia [the beloved, and without our],2 and Archippus 3our fellow-soldier, and to the church in thy house: Grace [be] to you, and peace, from God our Father, and the Lord Jesus Christ.

EXEGETICAL AND CRITICAL

Phm 1:1. Prisoner of Jesus Christ [in Greek, Christ Jesus]. [This does not mean a prisoner for him, but one whom Christ Jesus (i. e, his cause) has brought into captivity, has put in chains (Winer). That Paul announces himself as such, and not as an Apostle or servant of Christ, results not only from the confidential character, but the object and tendency of the entire letter. The apostolic title was unnecessary, because he writes as a friend to solicit a favor, and not as a teacher to expound and enforce the truth. in some copies is a worthless reading. The allusion to his imprisonment was suited to awaken sympathy, and dispose Philemon to listen the more favorably to the sufferers request.H. ] He prefers to entreat through love, rather than use the lofty tone of command; he would at the outset prepare the way for the request which he is about to make, by holding up to view his chains.And Timothy the brother. See on Php 1:1, and the Introduction to the Pastoral Epistles. [Timothy was with Paul, at Rome, when he wrote this letter (Col 1:1); and, as shows, was not unknown to those addressed in the letter. He assisted the Apostle during his ministry at Ephesus (Act 19:22), and could have met with Philemon and other Colossians at that period, or could have become acquainted with them at Coloss, if Paul visited that city, since Timothy was Pauls companion in that journey (Act 16:1; Act 16:6). Koch regards the relation in as the universal one which makes every Christian the brother of all other Christians, and not any specific relation in which Timothy stood to Paul and the Colossians.H.]To Philemon, &c. It is uncertain on what ground Philemons claim to the honorary title of fellow-laborer was founded. Perhaps he was an elder of the church (Meyer); perhaps also Paul calls him such, because, as head of the church in his own house, he performed services more or less important for the kingdom of God. [The term fellow-laborer () was applied often to preachers of the gospel (2Co 8:23; Php 2:25; Col 4:11); but as there is no evidence that Philemon sustained this relation, it is more probable that other and more private modes of co-operation are intended here. Priscilla is called in Rom 16:3, who certainly was not a preacher. As suggested above, Philemon may have been so designated because he opened his house for public worship, and in various ways was so benevolent and active in ministering to the wants of the disciples of Christ. See on Phm 1:7.H.]

Phm 1:2. And to Appia. is the Greek form for the later Appia [as the similar word is written in Act 28:5] Chrysostom conjectures that she was the wife of Philemon, and the mention of her in this connection speaks indeed for that supposition. So, too, Bengel, who suggests a reason why she is named here: uxori ad quam nonnihil pertinebat negotium Onesimi. [Unless she had been specially related to Philemon, her name would naturally have stood after the one which now follows.H.]And to Archippus (comp. Col 4:17). The honorable manner in which Paul mentions Archippus at this beginning of the Epistle would naturally make on him a favorable impression, and dispose him to support, as an ally, the request of Paul, of which he is hereby informed. It is, however, entirely uncertain whether he was deacon, bishop of the church, teacher, or a friend only of the family. According to the wholly unsupported view of some, he was the son of Philemon. [From his being mentioned thus in a private letter, it is evident that he bore some more special relation to Philemon than that simply of a partaker of the common faith. We can hardly doubt that he filled some office among the Christians at Coloss; and from the earnest terms of the charge which Paul addresses to him in Col 4:17, it seems not improbable that this office was that of a pastor or preacher: And say to Archippus, Take heed to the ministry () which thou hast received in the Lord, that thou fulfil it. The same expression ( ) occurs in Act 12:25, where it is used of Barnabas and Saul with reference to their work as preachers in the Apostles first missionary circuit. There is a tradition that Archippus suffered martyrdom at Chon (now Khonas), not far from Laodicea.Our fellow-soldier () associates him with Paul and Timothy, as the sharer of similar dangers and hardships (2Ti 2:3), and implies more than , a fellow-laborer in ordinary ways and efforts for the spread of the gospel. Without this distinction the two appellations could not well be applied to the same person, as e. g. to Epaphroditus in Php 2:25. The military sights and sounds which surrounded the Apostle at Rome, when he wrote to Philemon and to the Philippians, made it so much the more natural for him to employ such terms.H.]And to the church [or, congregation] in thy house ( ). We are to understand this not of the family of Philemon by itself, nor of the entire church at Coloss, but of that part of the church which was accustomed to assemble in the house of Philemon, and in connection with the members of his household. From Col 4:15; Rom 16:5; 1Co 16:19 it is evident that several existed in one and the same city, which were more or less independent of each other. The abodes of the wealthier Christians, or of those who had large apartments, furnished most naturally the places of union for the believers in their immediate vicinity. This little house-congregation of Philemon also receives the greeting of Paul, and becomes in this way indirectly drawn into the affair of Onesimus. [It will be seen that this view does not imply by any means that all the members of Philemons family were converts, of had a personal connection with the church.[, after , in thy house, refers to Philemon, and not to the nearer name, because Philemon is the leading person, and is always meant in this Epistle when this pronoun occurs (Phm 1:4; Phm 1:6-7). In assemblies such as these messages from the Apostles were announced or read (Col 4:15-16); hymns were sung (Col 3:16) and prayers offered (1Ti 2:1); the Scriptures were read and explained (1Ti 4:13); the Lords supper commemorated (Act 2:46; Act 20:11); and in the weekly meetings, at least, probably collections were taken up when some exigency required it (1Co 16:2, unless implies that the contribution was private). Scenes like this Onesimus must frequently have witnessed under his masters roof; though his heart was not touched and won to the gospel till he heard the truth again in a foreign land. See Phm 1:10.H.]

Phm 1:3. Grace be with you, which is the ordinary salutation, as in Php 1:2. [Van Oosterzee follows Luther here; but it is better to render: Grace to you, &c, in exact conformity with the Greek. The verbal idea after would be the optative , and not . Comp. in 2Pe 1:2, and Jude Phm 1:2. See Win., Neutest. Gr. 64. 46, and Buttmann, Neutest. Sprach., p. 120. Ellicott decides for in such cases. The form is essentially the earnest expression of a wish or a prayer, and not an ascription of praise, or an authoritative benediction. Paul does not arrogate to himself any right to confer the blessing which he invokes, or profess to stand in any such relation to the church as would make him officially Gods representative in that respect. The laws of language, and not prelatical traditions, should govern our decision here. The elliptical doxologies are different, and there no doubt the annunciative or mandatory be would be correct rather than may be in optative and salutatory phrases like the present. See Buttmann, Neutest. Sprach., p. 120. Our English version does not treat this class of passages consistently; for while it inserts be in some of them (as 1Co 1:3; 2Co 1:2; Gal 1:3; Eph 1:3; Php 1:2; Col 1:2; 1Th 1:1), it omits it in others (as here, and in Rom 1:7; 2Th 1:2; 1Ti 1:2; 2Ti 1:2; Tit 1:4). The Vulgate has: Gratia vobis et pax, without any verb. Paul never employs the classical form of salutation, viz., or , but substitutes for that, , &c. This rejection of the customary form, and the invention of a new one, could hardly have been without a motive. The Greek formula, as containing a virtual prayer to the heathen gods, had in it a taint of heathenism, and before a long time something more consonant to a just Christian feeling might be expected to take its place. It is singular, certainly, that James only (in his Epistle, Phm 1:1, and in Act 15:23) employs the other expression. It occurs also in Act 23:26, but in a letter which one Roman officer writes to another. The colloquial (2 John, Phm 1:10-11) was in various respects a different usage. , …, from God our Father, &c. The terms differ in this, that the former marks the relation which God sustains to all men; the latter, that which he sustains to his spiritual children, or such as believe on Christ. , though it does not occur here, connects the titles with this distinction in some other passages; comp. Gal 1:3; 1Co 15:24.H.]

Footnotes:

[1]Phm 1:1. [In inverting the names (Jesus Christ for Christ Jesus as in the Greek), our English version is not consistent with itself; comp. Phm 1:6; 1Co 1:4; Gal 4:14. The variation is without any motive, and must be an oversight. Paul adopts this order oftener than any other writer of the New Testament, though not so often as Our before brother in the A.V. is too restrictive, and the Greek article for which it stands suggests probably a different idea; see Notes on the text. is simply beloved, and should not be strengthened, as in the A. V. here and in Rom 12:19; 1Co 10:14, and several other passages. Our before this epithet should be dropped here and carried forward to the next clause. Luthers translation avoids these slight errors, except the first.H.]

[2]Phm 1:2. Griesbach, Meyer, and others read instead of (T. R.), on the testimony of A. D.1 E.1 F. G. If this reading be genuine, sister, must naturally be taken in the Christian sense of the word. [The appeal to the external witnesses is hardly decisive. Lachmann adopts . Tischendorf has in his second and fourth editions, but has been undecided. Meyer urges with some reason that may be the true word, and a copyists repetition of the epithet applied just before to Philemon. The Sinaitic Collatio shows . On the whole, it would be premature as yet to correct the common text.Omit our, and change the position of beloved.H.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

The Apostle very affectionately addresseth Philemon, on the Subject of his receiving back his Servant Onesimus, and forgiving him all Wrongs. He opens his Epistle, with his usual Salutation, of Grace, and Peace; and closeth with the same.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer, (2) And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house: (3) Grace to you, and peace, from God our Father and the Lord Jesus Christ.

We never can sufficiently admire the uniformity in Paul’s writings, in his entrance on all, how grace was always uppermost in his heart. It is a blessed testimony our Lord himself hath laid down, of what is the ruling principle within : when out of the abundance of the heart the mouth speaketh Luk 4:44 . And the Apostle appears to be speaking forth his very soul, whenever the Name of his Lord is in his discourse. And it is worth noticing, though of very inferior consideration to what hath been just said, that as Paul was attempting by this letter to conciliate the affections of Philemon towards Onesimus, he joins in his address his beloved Timothy, as probably well known to Philemon; and includes the beloved Apphia, and Archippus, among the addressed: the former it should seem to have been the wife, or sister of Philemon, and the latter the minister of the Church to which Philemon belonged. See Col 4:17 . and the two lines after Col 4:18 . I have just glanced at these things, before we enter upon the subject of Paul’s letter, as proper not to be over looked.

And would now beg the Reader’s attention to the Epistle itself, than which, in whatever way or manner it be considered; nothing can be found, among all the records of antiquity, of a more beautiful, and highly finished composition. If it were not where it is, folded up in the sacred pages of divine truths, it would be classed among the first productions of mankind, be carefully deposited in every museum of literature, and recommended by all the admirers of the fine arts, as the most correct standard of letter writing. But while this view of the Epistle, upon these grounds becomes matter of reproach to those who despise, or overlook its beauties, merely because it is scripture; this is not the cause for which the child of God chiefly prizeth it. The best recommendation in it is, that it is the word of God. And the beautiful feature which endears it to the affection is the grace it holds forth to the Church, as exemplified in the Lord’s mercy to Onesimus. We shall form discoveries of this, as we prosecute the Epistle.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Prisoners of War

“Paul, a prisoner of Jesus Christ.” Phm 1:1 .

“There salute thee Epaphras, my fellow-prisoner in Christ Jesus.” Phm 1:23 .

“Aristarchus my fellow-prisoner saluteth you.” Col 4:10 .

“Salute Andronicus and Junia, my kinsmen, and my fellow-prisoners.” Rom 16:7 .

WE have only one word where Paul had two. In all these cases we say “prisoner”; Paul did not use the same word in all cases. Paul used two perfectly distinct words; he had therefore two perfectly distinct meanings. “Paul, a prisoner, a of Jesus Christ”: this was literal. There was not any doubt that Paul was oftentimes in the most literal sense a prisoner, a man locked up, a bondsman in chains, and his address was the city gaol. “My fellow-prisoner,” “my fellow-prisoners”: the word which he used in the first instance is not used in these later examples; it is a larger, tenderer, sweeter word, fuller altogether as to thought and music and blessedness of experience. This is the infirmity of language: we speak roughly, we lose much for want of critical discrimination. There are persons, we are told, who are colour-blind, to whom, therefore, the rainbow is nothing; there are others who are indeed word-blind or word-deaf, they do not distinguish between terms, and all voices are alike to them; if they hear the mere sound it is enough, without studying its quality and its suggestiveness. Let there be no doubt about the literal imprisonment of Paul. As a simple matter of fact he was often in gaol. There is no need to disguise that fact. Paul rather magnified it, dwelt upon it with singular complacency, and got out of its bitterness something sweeter than the honeycomb. But Paul never consented to live within the literal meaning of the word “prison.” To that term he added others, and thus he glorified it. It is not “Paul, a prisoner,” it is “Paul, a prisoner of Jesus Christ” where is the gaol now? “My fellow-prisoner in Jesus Christ”; “I Paul, the prisoner of the Lord.” How much richer we might be, if we drew more heavily upon the bank of the riches of Christ! There would be those who called themselves mere prisoners; they saw nothing but the prison walls, they felt nothing but the prison chains, they spoke of nothing but the prison diet and deprivation of companionship and many of the advantages of civilisation. Paul never talked in a whining tone. He enlarged the gaol by taking Christ into it, and when they were both together, though in prison, they were in heaven. The Apostle Paul always looked beyond the gaoler; he said to him in effect, You are but an instrument; you carry the keys, and yet you are only a key yourself; you do not know what you are doing; I bear you no resentment or animosity, you are in the hands of the king. Men do not come to that high estate of spiritual interpretation and spiritual comfort without undergoing many a drilling process, many a stripping and laceration, many a disappointment, and without much experience of the subtlety and strength of the vanquished enemy. Young Christians need not suppose that they can leap into this high and ennobling ecstasy; it is only to be attained by patience, suffering, sanctified disappointment, and battle.

What was the effect of this magnifying of the prison by associating it with the name of Jesus Christ? It gave Paul all strength. Even his weakness became an element of power. Turning over his chains in the prison, he said, I can do all things through Christ which strengthened me: these are not chains, they are feathers in wings; these are not bonds when properly interpreted; these outside people, Csars and kings and rulers and procurators and magistrates, they are only so many pieces which the King himself is moving: all this is educational, it is to have an effect upon myself, and it is to have an effect upon after ages: I can do all things through Christ which strengtheneth me: I even sang at Philippi, and sang, not in the morning dawn, but at the midnight hour. It filled the Apostle with joy. On one occasion his rapture was so great that he said, Yea, we exceedingly glory in tribulations also: we would not be without them; those elements of blackness greatly help the picture: we could not have a complete year without the winter: we have gone so far in the spiritual life that even tribulation itself is one of the black servants in our Father’s household.

Then Paul never looked at anything in its simple individuality and solitariness. He did not deal in bonds but in horizons; he said, All things work together for good to them that love God: this prison is one of the “all things”; without this prison experience my education would not be complete: this will sweeten me, this will soften me, this will give me mellowness: I am conscious of a kind of rude strength to be obtained in the schools, but I did want the suppleness, the exquisiteness of humility, and the beauty of chastening which such afflictions alone can give, and now my education is being perfected. No man’s education is perfected who has not been stripped naked and left in the wilderness to do the best he could for himself. You cannot pamper a man up to the completeness of his education; he must be left out all night among the rocks, and in the morning you will discover a new tone in the gamut of his utterance. “I have learned,” said Paul, making long emphasis upon the word “learned,” as if it were a seventy years school-time, “in whatsoever state I am, therewith to be content.” It was not an inspiration, it was a learning; it was not a triumph of genius, it was a result of experience. This is the royal road to contentment, repose, and triumph.

But this is not the only meaning of the word “prisoner.” There is a larger word. Paul, by dwelling in the larger prison, made no account of the smaller gaol. What then, is the higher and wider meaning? See a Roman general going forth to war: are his victories counted only by his slain? By no means. His victories are also counted by his prisoners of war. Watch him returning home: see how vast a procession is formed with himself at the head. Who are these men constituting this procession? They are prisoners of war, men who have been taken at the point of the spear. That is the literal meaning: they are not slain men, they are not necessarily wounded men, but they are men who have felt the point of the spear, and have said, We yield: the battle, the victory, is yours. Watch them marching after the great conqueror: he is proud of them, he exhibits them in the city as trophies of war, spoils of a mighty hand. Thus we come to the larger meaning of the term prisoner. Always remember the first and vulgar meaning of a man being haled to prison and shut up with criminals, and chained as if he were a wild beast; that fact must never be lost sight of as one element in the experience of the apostles: but sometimes Paul calls himself a man taken at the point of the spear. Saul was breathing out threatenings and slaughter against the Lord, and the Lord held his lightning spear to his breast, and he said, “Lord, what wilt thou have me to do?” He was a prisoner of war, he was captured by the Lord.

Jesus Christ is represented as going forth to war and bringing back his spoils. Imagine the scene: Paul was mad against the Lord, and he went forth to war; there was a tremendous shock of battle, but the Lord conquered at the gate of Damascus, and he who but yesternight was full of storm and fury and tumult was led to-day by the hand into the city, a prisoner of war, one who had fallen beneath the spear of the Saviour. Paul therefore delighted to speak about his fellow-prisoners, not men and women who had necessarily been in gaol with him; they might have been in the literal prison with him, but he uses a totally different word in speaking about this imprisonment, and he says to his fellow-pilgrims on this journey, Brethren, we are fellow-prisoners, we were taken at the point of the spear, we were rebelling against Christ, and defying him, and he conquered. We are fond of speaking about our fellow-students, and our fellow-passengers, and our fellow-travellers: Paul was fond of speaking about his fellow-prisoners, and they went on behind the triumphant Christ, calling him Lord and Master; for in fair fight he had vanquished them, and they were now prisoners of war, spoils of battle. Unless we take in this element we shall lose a great deal of instruction, and shall fall far short of the right conception of Christian relationship and Christian responsibility. Where are the prisoners of war now? Men walk into church supposedly through the gay, brightly coloured door of reason, custom, hereditary habit; men now in a conceited intellectuality accept the Cross. We do not want such acceptance, and the Cross will not take it; it is a battle question, it is a question of man against God, creature against the Creator, self against sacrifice; and every man who is in the right church, and, by right of Christ’s sovereignty and permission, was captured at the point of the spear. Here is the heroic element in Christian experience. True Christians are conquered men. They do not walk in with high port and patronising dignity, as who should say, We are willing to accept certain propositions, and to sustain certain relationships. They come in broken-down, captured bound hand and foot, not a limb their own, not a breath their own, spoils of war. If you could have conquered Christ, why did you not carry on the fight to the point of victory? No man can overwhelm omnipotence: everything goes down before the weakness of the Cross, for it is the power of God. So we must relieve the Church of an infinite pile of patronage, and intellectual assent, and respectable endorsement; we must strengthen the Church by thinning its numbers; by reducing the quantity we must get at the reality of the true nature of the Church: quality will conquer. If we have not been conquered by Christ we are not Christians: if we have one pulsation of our own will left in us we are as bad as we ever were. We never can tell whether we are Christ’s or not until we have come to the point of absolute bankruptcy of self-trust. If we can utter one wish or will, or signal of desire, and make a point of it, as who should say, Beyond that we cannot go, we know nothing about the Cross. If a man should say to Christ, “I accept the Cross because it is the way to heaven,” he does not accept the Cross. There is no bribery in this holy sanctuary of truth. If a man should say, “I will be a Christian, because, if the worst should come to the worst, I have nothing to lose, and if Christianity should be true, I have all to gain,” he knows nothing about Christianity: what he says is a fact, but must not be used as a reason; this is trading with heaven, this is proceeding upon the principle of equivalents. A man who says, “I will give you my heart if you will give me your heaven,” has no right to speak, and his vain words are not heard, his abominable prayer either dies among the clouds or falls back into his own heart as a burden that will distress him.

If we are prisoners of the Lord in the true sense of the term we are prisoners of love. That is to say, we want to be the Lord’s bondsmen, we say, This captivity is freedom; we never knew what it was to be free until we were the slaves of Christ; this is glorious liberty; we have been introduced into the realm and music of the Divine movement; we are now no longer outcast, and alien, and rebellious, and self-idolatrous, we are part of the great scheme of God, let him put us in our places that we may fulfil his decree, and his sovereignty. He who is a prisoner against his will will suffer night and day; the darkness will be oppressive to him, the silence will be an added punishment, his withdrawment from social routine will weigh heavily upon his soul, but he who takes Christ with him into the innermost prison into which Paul and Silas were thrust will sing at midnight. Any man can sing at noonday; he who sings with the soul at midnight is always in summer noontide.

If we are prisoners of the Lord we are no longer our own. The cry of Saul must be the cry of man to the end of his experience “Lord, what wilt thou have me to do?” The very utterance was a sign of conversion; such words were not natural to such lips. Saul was not the man to give himself over to any other man in heaven or in earth: Saul was a man who relied upon himself; he issued fiats, he did not obey them; he gave orders; when he breathed he breathed out threatenings and slaughter. We must contrast the two utterances if we would know the reality, the depth, and the grandeur of the change: Saul, yet breathing out threatenings and slaughter Saul, who said, Lord, what wilt thou have me to do? When the spear of this Infinite Csar was pointed at his heart, when the next stroke meant death, Saul said Lord, Thou hast conquered, I am thine. There is so little of this conquest-experience now; let me repeat, there is far too much intellectual assent, and acceptance of propositions, and endorsements of written orthodoxies: what we should desire is that we should be overwhelmed, overpowered, conquered, and one print of that spear should be the only order of dignity we ask for. Our prisonership in Christ is attested by our scars, and not by our opinions; by our wounds, and not by our intellectual conceits.

Prisoners taken by the great Roman generals had no will of their own which they dared express: prisoners taken by Jesus Christ have no will of their own; it is not a suppression wrought by fear, but a suppression, an annihilation, wrought by supremest, sublimest love. We must in all things consult the Captain of our salvation. He has written his law “He that hath my commandments and keepeth them, he it is that loveth me, and he shall be loved of my Father, and I will love him and will manifest myself unto him.” What are the commands of the Captain? What does the conquering Captain want us to be, and to do? Read his Book, study his spirit, invoke his inspiration, and then go forth and fight on the side we once opposed. This is what Saul did; he was no sooner taken captive by Christ and instructed in the Divine way than he began to fight on the other side, and people heard only this about him, that he who once persecuted the Church was now preaching the gospel. A glorious inconsistency! Not an inconsistency representative of intellectual pedantry, but inconsistency equivalent to transformation, conversion, resurrection. There will be great inconsistency between the risen body and the flesh that was laid in the ground, but we must accept some inconsistencies as necessary developments in education, and in spiritual progress. Are we fighting for Christ? Not, Are we talking over him? Are we disputing about him? but, Are we really fighters? Are our blows battles half-won? Do we strike timidly? Do we whisper where we ought to speak in thunder? We are called upon to be soldiers of Christ “Endure hardness as a good soldier of Jesus Christ”; “Take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all to stand. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; and your feet shod with the preparation of the gospel of peace; above all, taking the shield of faith, wherewith ye should be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God.” The image is military “We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world,” wherefore God’s panoply be yours. Go out in no leathern armour of your own, but in the solid steel of heaven. The world would then soon become aware of the higher military element that never yet was vanquished, but ever yet came home at night laden with spoil. Christ has never been worsted. He has been in gaol, he has been in hunger and thirst and nakedness, in cold, and weariness; he has not had where to lay his head; he has been houseless when the foxes went home, and the bird nestled in its little house in the tree: but he has never been conquered, he never gave in. Not once did he say, The world is stronger than I am, and I must be overwhelmed by it, and I resign my trust as infinitely beyond my strength. He must reign till he hath put all his enemies under his feet. The last enemy that shall be destroyed is death. The one great voice that brake upon the attentive ear of the listening seer was a voice of thunder and tempest, whirlwinds, and oceans pouring out their thunder-music, crying, Hallelujah! the Lord God Omnipotent reigneth; the kingdoms of this world are become the kingdoms of our Lord, and of his Christ. There is no craven tone in all the Christian statement. When Christianity has gone back it was but the refluence of the wave that it might return in prouder strength, and assert the sovereignty of God.

Prayer

Almighty God, we thank thee that thou hast spoken unto us a little at a time. Thou hast given us portions of thy Word in different ways, as we have been able to bear them. Thus hast thou broken bread for our souls, and thus hast thou prevented or satisfied the hunger of our Divinity. We thank thee for all thy music; it is all thine, the great solemnity and the tender whisper are both the Lord’s. Give us the listening heart; forbid that thy music should die in our ears; may that music find its way into the soul, and redouble itself according to our necessity and growth. We bless thee for thy Word, a lamp, a glory round about us, a sweet voice within us, a friend, a companion, a counsellor, an angel; all blessings in one great benefaction. May we read thy Word eagerly, may we fix our eyes upon it intently, looking steadfastly, pryingly, penetratingly, into the law of liberty, lest anything should escape our attention. May ours be the steadfast look, the eager expectant glance; then thou wilt show us thy goodness, and that shall be in itself meanwhile as thy glory, thy mercy shall be the pledge of thy majesty. We thank thee that since we have known thy Word we have cared for none other; thou dost fill our souls, yea thy presence doth overflow the vessel of our life, so that we have no more room to contain thee: Lord, withdraw not thyself; increase our capacity. We gather always at the Cross, for there alone may men pray the great prayer of confession and sorrow and self-renunciation and expectancy of redemption. At the Cross we have liberty in our prayer; at the Cross the heart may make its greatest speeches; at the Cross thou didst never deny pardon to any broken heart. We have done the things we ought not to have done; we ask thee to forgive our lawlessness: we have left undone the things that we ought to have done; we ask thee to forgive our neglect. We have sinned against thee thus with both hands: we have broken thy law and we have left it a dead letter: the Lord pity us, the Lord behold us at the Cross, and by the power of the priesthood of Christ come to us and say to each contrite soul, Thy sins which are many are all forgiven thee. Thus shall we have new childhood, new youth, a new glad summer morning, alive with light and music, and we shall run life’s race hopefully and successfully. Teach us the meaning of thy providences: we are always misunderstanding God; we affix our interpretations to thy providences and mistake the one for the other: save us from annotating the way of God; may we wait for it, rest in it, be thankful for it, commit ourselves wholly unto it, and save ourselves from the destructiveness of our own opinion. Thou hast done great things for us whereof we are glad. Thou knowest the treachery of the heart; it would count the little things, the adversaries, the disappointments, and add them up to a great charge against the love of God: may we beware of the enemy when he would thus tempt us, and may we turn ourselves to the bright things of life our reason, our health, our friendship, the rivers of life that flow through the meadows of our experience: and thus may we say the Lord hath done great things for us whereof we are glad. Teach us that gratitude is the secret of joy; show us that if we be trustful we shall be successful; teach us that disappointment is an angel of God sent to bring the soul into closer friendship with heaven. Thus give us dominion over the things that should be under our feet; may we keep them there, when our heads are lifted up in the modesty of perfect faith, whilst we see the dawning light which is the beginning of heaven. Amen.

Fuente: The People’s Bible by Joseph Parker

PHILEMON

XXVIII

THE BOOK OF PHILEMON

Phm 1:1-25 .

This letter was addressed to Philemon, Apphia, Archippus, and the church in Philemon’s house. The probable relations of these parties to each other are as follows: …Philemon the husband, Apphia the wife, Archippus the son. Philemon was probably pastor of the church in his own house, and Archippus probably pastor of the church at Colosse, or possibly at Hierapolis. This letter was principally addressed to Philemon because he) alone, under the law, had full control over Onesimus for life or death, and his decision was final. The family and the church in his house were included because the status of Onesimus, when determined by Philemon, would necessarily interest and affect them all.

The relation of Paul to Philemon prior to this letter is given in Phm 1:19 , in which Paul says, “Thou owest to me even thine own self,” which implies that he was Paul’s convert. This conversion probably occurred in Paul’s two years’ meeting at Ephesus when “All they that dwelt in Asia heard the word of the Lord, both Jews and Greeks,” Act 19:10 .

The inhabitants of the Lycus valley were doubtless accustomed to attend the May Festivals at Ephesus in honor of Diana “whom all Asia worshiped” (Act 19:27 ). Paul’s meeting overlapped two of these festivities. Paul also calls Philemon his “beloved and fellow worker” (Phm 1:1 ) and his “partner (Phm 1:17 ). The terms seem to imply that Philemon was a preacher. Moreover, Paul heard reports by Epaphras of Philemon’s faith and work (Phm 1:5-7 ).

Paul’s previous relation to Archippus is seen from the following statements: He calls him “fellow soldier” (Phm 1:2 ) and in the accompanying letter to the Colossians (Col 4:17 ) he sends this message: “Say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfill it.” So it is probable that Archippus also was a convert of Paul and ordained by him.

Doubtless his family lived at Colosse (Compare Phm 1:2 ; Phm 1:11-12 ; Phm 1:16 with Col 1:2 ; Col 4:9 ; Col 4:17 ) and other letters were sent at the same time with this, viz.: Colossians and Ephesians (Compare Phm 1:10 ; Phm 1:13 ; Col 4:7 ; Col 4:9 ; Eph 6:21 ), the date of which is about A.D. 63.

The characteristics of the letter to Philemon are, (1) It is one of the shortest in the New Testament. (2) It is more personal than any other except perhaps 2 John. Three John, though personal also, has more to say of missionary and church matters. (3) .It is about a private matter over which Philemon has absolute legal control.

This brief personal letter about a private matter is of immense importance, and therefore was incorporated into the inspired Bible, That private matter touches the worldwide institution of slavery an institution as old as human history and discloses the attitude of Christianity toward the institution. But there are other Pauline passages which also disclose Christianity’s attitude toward slavery. Paul himself in Gal 3:27-28 declares, “For as many of you as were baptized into Christ did put on Christ. In Christ Jesus there can be neither bond nor free.” And in 1Co 12:13 he declares: “In one Spirit were we all baptized into one body, whether bond or free,” and in Col 3:11 he declares: “In the new man there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman; but Christ is all and in all.” These are great principles.

These passages teach (1) In Christ there can be no distinction between bond and free. (2) In water baptism there can be none. (3) In the Spirit baptism there can be none. (4) In the church there can be none. These settle the attitude of Christianity toward slavery so far as principles go. Moreover, in Col 3:22-4:1 ; Eph 6:5-9 ; 1Ti 6:1-2 ; Tit 2:9-10 he sets forth with great clearness the reciprocal duties of the Christian master and slave. These passages settle Christianity’s attitude toward slavery so far as duties go. But in both principles and duties the discussion is abstract. The peculiar value of Philemon is that it gives us a concrete case, all the parties involved not only being prominent and well known, but all belonging to one household and to one church. The slave is named and his offense. The master, his wife, his son, and his church are named. An inspired apostle comes in contact with the fugitive slave. Not then in abstract generalities as given in the two sets of passages above, but in a most specific and concrete case what will Christianity do? Not what ought it to do, but what did it do? Let us not shun the particulars:

1. It convicted the slave of the double sin of fleeing from the master and of robbing him.

2. It led him to repentance and reformation.

3. It converted him to Christ, thus bringing him into a blessed state of peace with God.

4. It manifested intense sympathy, with and love toward this slave as a man equal before God with all other men in religious privileges.

5. It restores the now penitent fugitive slave, with his own consent, to his master, according to the laws of the land, but it identifies the slave with the apostle returning him, who assumes all that the slave owes the master by theft or loss of service.

6. It counts the converted slave as a spiritual son and as the very heart of the sender.

7. It commends him as a brother in Christ to the master, and intercedes for full forgivenesss.

8. It assumes not to command that the slave be set free, but suggests it to the master, as of his own free will, in expressing confidence that the Christian master “will do more than is asked.” Thus Christianity’s attitude toward slavery is expressed in the foregoing principles, reciprocal duties, and concrete case. Without the concrete case the Bible would be incomplete.

Let us see how this attitude has been received:

1. Those who comprehend that kingdom of our Lord is not of this world, but having to do with spiritual matters between God and man and between man and man, and stands opposed to arms and violence as a means of propagation, and that while it claims that we should render unto God all that is God’s, and unto Caesar all that is Caesar’s, are thoroughly satisfied with this attitude and believe that its leavening principles will ultimately abolish slavery and all other legal evils, through the consent of the evildoers converted to God, and that the evildoers not converted to God will be subjected to the punishments of his province and judgment.

2. But fanatics in every age have been dissatisfied with this attitude because it deals only with cases where slave or master is a Christian, and does not commence a crusade against slave-holding per se, denouncing and fighting governments and legislation enforcing or permitting slavery, and censure Christianity because it does not resort to violence to enforce its principles. It sneers at an inspired apostle returning a fugitive slave and trusting to voluntary love to bring about his emancipation. For example, these fanatics in this country quit preaching “Christ and him crucified” and substituted the theme, “John Brown and him hanged.” The result was an emancipation by violence at a cost of blood and treasure that beggars computation, leaving behind problems to be solved that may prove to be insoluble by human wisdom.

Slavery was imposed upon the colonies and later upon the States of this Union as follows:

1. The mother country dumped upon the colonies convicts and political prisoners as slaves.

2. Some of the colonies made slaves of conquered Indians.

3. Men of commerce here and in Europe, through greed, equipped slave ships and introduced African slavery. One New England seaport fitted out a fleet of 250 slave ships, thereby laying the foundation of colossal fortunes which their descendants enjoy to this day.

4. Long after the section into which the slaves were sold earnestly desired the abolition of the slave trade, it was retained in the interest of those enriching themselves by the traffic.

The best men in both free and slave sections regretted its imposition on the nation, but in view of many grave complications were sorely puzzled as to the most honest and practical solution of the problem.

Though born and reared in the South, personally I never knew but one politician who advocated the perpetuity of the slave trade. From my earliest childhood the most familiar talk I can recall was on this line: This institution was imposed upon us. We believe it to be evil, but we recognize difficulties and complications in the solution of the evil calling for the highest human wisdom and forbearance. Its rigors should be abated and gradual emancipation encouraged where provision can be made for the care of those emancipated. Indeed, the first time I ever heard the word “Abolitionist,” it was applied to me, only a child, because I said, “There ought to be no slaves.”

In Paul’s day slavery as an institution was worldwide and had so existed from the beginning of history. More than half the population of the Roman Empire were slaves. The slave had no rights in law. He could be tortured, maimed, crucified, fed to fishes, or thrown to wild beasts at the’ will of his master. The majority of these slaves were war captives, equal to their masters in social position and heroism, and oftentimes superior in education and patriotism. This immense servile population formed an ever restless, seething, muttering volcano beneath the fabric of society.

Servile insurrections of magnitude had occurred, threatening to upheave and destroy the foundations of government. Here and there some high-spirited slave a hero, noble, or prince in his own country resented, by violence, the indignities heaped upon him by a cruel and capricious master. Hence a law was enacted by Augustus Caesar that when a master was killed by a slave, all the other slaves of the household should be put to death. Many rich, corrupt Romans had hundreds of slaves. A case in point occurred about the time Paul entered Rome as a prisoner. An infuriated slave, unable in his proud spirit to endure longer the tyranny and cruelty to which he was subjected, slew his Roman master, Pedanius. When it was found that 400 fellow household slaves must now perish, under the law, by wholesale execution, there were popular appeal and protest. But the inexorable Senate decided that public safety demanded the enforcement of the law, and so they sent out a battalion of the Praetorian Guard to repress popular interference and see that the law was enforced. Bo, surrounded by the imperial guard, the 400 innocent men, women, and children were publicly executed.

Roman literature of Paul’s day and later teems with allusions to the danger to the state arising from the system of slavery. Historians, poets, and orators grew eloquent on the dangers toward the state and the masters, but seemed not to realize the horrors of the system toward the slave.

Our Lord had said, “My kingdom is not of this world, else would my servants fight.” The mission of Christianity would have perished if it had, as a political, earth force, preached a crusade against civil institutions and relations. It contented itself by lifting master and slave into a spiritual kingdom where in Christ there would be neither bond nor free, but all were brothers, with equal religious privileges and rights. This leaven ultimately creates a Christian civilization, in whose atmosphere all men become equal, even in civil matters.

One privilege remained to the slave he might flee to an influential friend of his master and implore his intercession. A case in point is as follows: About thirty years after Paul’s letter, a fugitive slave of a rich Roman fled to the noblest Roman of his day, Pliny the younger. Fortunately for literature, Pliny’s letter of intercession, when he returned the fugitive slave to his master, has been preserved, furnishing an historical parallel to Paul’s letter apart from its religious element.

Following is a translation of Pliny’s letter: Caius Pliny to Sabinianus, health: Thy freedman, with whom thou saidst thou wast incensed, came to me, and falling at my feet, as if at thine, clung to them. He wept much, much he entreated, and much was the force of his silence. In short, he fully satisfied me of his penitence. Truly I believe him to be reformed, because he is sensible of his wrong. Thou art angry I know; and thou art angry justly, this also I know; but clemency has then the highest praise, when there is the greatest cause for anger. Thou hast loved the man, and I hope thou wilt love him. Meanwhile it is sufficient that thou suffer thyself to be entreated. It will be right for thee to be angry with him again, if he shall deserve it, because having once yielded to entreaty, thine anger will be the more just. Forgive something in view of his youth. Forgive on account of his tears. Forgive for the sake of thine own kindness. Do not torture him, lest thou torture also thyself; for thou wilt be in torture, when thou, who art so gentle, shalt be angry. I fear lest, if to his prayers I should unite my own, I should seem not to ask, but to compel. Yet I will unite them, and the more fully and abundantly in that I have very sharply and severely reproved him, strictly threatening that I will never hereafter intercede for him. This I said to him because it was necessary to alarm him; but I do not say the same to thee. For perchance I shall intercede again, and shall again obtain; only that my request be such as it befits me to ask and thee to grant. Farewell.

The letter of the noble heathen does him great credit, not only as an epistolary gem, exquisite in tact and style, but shows his kindliness of heart toward an unfortunate man shut off by law from human right or privilege. But it does not recognize the inherent manhood of a slave. It makes no plea on that score. There is condescending pity in it, but no appeal to God’s fatherhood or man’s brotherhood. It sees no place in time or eternity where master and slave, on a footing of equality, stand without distinction of person or social position before a supreme and final judge. It does not commend the slave as Pliny’s son, or very heart, or as a brother beloved to Sabinianus. It does not offer to make good whatever debt the slave, under the law, may owe to the master. As the heavenly kingdom is higher than the Roman Empire, so far does Paul’s letter surpass the letter of the noble heathen.

For other purposes than illustration and comparison this letter of Pliny is here introduced. It brings to the fore these questions:

1. Did Onesimus, like the slave of Sabinianus, designedly flee to Rome to invoke the intercession of Paul as an influential friend of his master, Philemon?

2. Had there been opportunity to Onesimus to sufficiently know Paul and his relation to Philemon as a warrant for this step?

3. Was Paul, before this letter, ever in the Lycus valley, thus affording the opportunity of this knowledge to Onesimus?

The answers to these questions in order are as follows:

1. In the absence of any statement from Paul as to how Tie first met Onesimus in Rome, we may for the present say only this much: It is possible that Onesimus designedly fled to Rome to seek Paul’s intercession with his master, and hence that Onesimus himself brought about the first meeting with the apostle for this very purpose.

2. It is every way probable that Onesimus had ample opportunity sufficiently to know Paul and his influential relations with Philemon to warrant the step. This knowledge may have come about in either of two ways: Philemon, in his visits to Ephesus, the metropolis of his province, either while a heathen attending the annual festival in honor of Diana, or after his conversion in attending Paul’s meeting, may have followed a common custom not only in taking his wife and son, but his household slaves. In this way Onesimus could have known Paul. Again, a household slave must have beard much of the great apostle, who was not only revolutionizing all Asia, but especially had revolutionized this family, husband, wife, and son, and had led to Christ Epaphras, the evangelist, who had planted the churches in the Lycus valley. In the same way he must have known that Epaphras had gone to Rome to see Paul, a prisoner there.

Thus the opportunity for knowledge was ample. And when we consider the fact that after Onesimus reached Rome, knowing Paul was there, it would be natural for a fugitive slave, anxious to escape detection, to avoid meeting one so well acquainted with his master’s family, and it would be quite easy to avoid the meeting, since Paul was hindered from moving about by his chain, and his place of confinement as a prisoner would be well known, unless the slave himself designedly brought about the meeting. Then our answer to the previous question must be changed from “possible” to “probable,” for this furnished an adequate reason for the interview, which otherwise the slave had both reason and ability to prevent.

3. The third question, to wit: Was Paul ever, before this letter, in the Lycus valley, thereby increasing the opportunity of Onesimus to know him? We must divide the question, settling first: Was Paul ever before in the Lycus valley? Some contend that he was, because Act 16:6 says, “He went through the region of Phrygia and Galatia,” and the Lycus valley was a part of Phrygia. They fail to note, however, that all of ancient Phrygia was not incorporated into the Roman province of Asia, and that the following verse distinctly declares that he was forbidden by the Holy Spirit to speak the word in Asia at this time.

But Professor Ramsay, an expert on Paul’s travels, contending against Bishop Lightfoot, argues with great force that Paul on his third tour must have passed through the Lycus valley to reach Ephesus. The scriptures on which he bases his contention are Act 18:23 ; Act 19:1 , which say, “He went through the region of Galatia, and Phrygia, in order, establishing the disciples . . . and having passed through the upper country, came to Ephesus.” We shall not here attempt to decide whether Ramsay or Lightfoot be correct about Paul’s line of travel on this occasion, since even if one agree with Ramsay that it led through Colosse, it has no bearing on the opportunity of Onesimus to know Paul. It was simply a confirming tour, going over ground previously traveled, and did not become evangelistic till Ephesus was reached. There is neither proof nor probability that Paul stopped in the Lycus valley and no evidence whatever that he became acquainted with the Philemon family until the great Ephesus meeting described in Act 19 . Therefore, Professor Ramsay’s contention, however well sustained, is irrelevant to the matter under consideration.

Tradition has something to say of the future of Onesimus:

1. A letter of Ignatius) about A.D. 107, mentions an Onesimus, pastor at Ephesus, and incidentally seems to allude several times to matters in the letter to the Colossians, but there is nothing in this Ignatius letter to identify Onesimus, pastor at Ephesus, with Paul’s Onesimus. The mere sameness of name proves nothing.

2. Traditions of both the Roman and Greek churches have much to say of Paul’s Onesimus, giving him exalted positions, but the historical evidence underlying the traditions is without value, practically amounting to nothing.

After the foregoing discussion there is little more in the text of the letter to which attention needs to be called. However, we will look at the section (8:21) of the letter which has ever excited the greatest admiration. This section discloses Paul’s method of making his plea:

1. I might enjoin by apostolic authority, but do not.

2. I might appeal to what you owe me, even your very salvation, but do not.

3. I might have presumed to keep Onesimus to serve me in your stead, but do not.

4. For love’s sake I beseech rather, being such a one as Paul, the aged, and a prisoner.

5. Onesimus is the spiritual child of my bonds, my very heart.

6. It may have been God’s providence that you lost him for a season to have him forever.

7. Before, he was not helpful, though he is named Onesimus (meaning helpful) ; now he is helpful, justifying the name.

8. Before, he was a slave; now, he is a brother.

9. As you and I are “partners,” what he is tome let him be to you receive him as you would me.

10. What he owes you by reason of theft or loss of service when absent, I, Paul, give written bond to pay.

11. You have refreshed other hearts, refresh also the heart of Paul, the aged prisoner.

12. I am confident you will do more than I ask. This plea reminds us of other historical petitions, such as, Judah’s plea for Benjamin (Gen 44:18-34 ), and Jeannie Dean’s plea before England’s queen for her sister Effie, as told by Sir Walter Scott in The Heart of Midlothian.

On Lightfoot’s contention that “Paul, the aged” (Phm 1:9 ) should harmonize with Eph 6:20 and be rendered, “Paul an ambassador,” I would say that the form of the word is not the same as in Ephesians. The ambassador feature has already been given in Phm 1:8 . The context demands the usual meaning of the word “aged.”

J. M. Pendleton illustrates (Phm 1:18-19 ) the doctrine of Christ as surety for the sinner, and the release of the obligation against the original debtor just as soon as the creditor charges the debt to the surety. In this way Old Testament saints could be forgiven before the surety actually paid the debt in expiation.

QUESTIONS

1. To whom was this letter addressed?

2. What were the probable relations of these parties to each other?

3. To whom was this letter principally addressed, and why were the others included?

4. What was the relation of Paul to Philemon prior to this letter?

5. What Paul’s previous relation to Archippus?

6. Where did this family live?

7. What other letters were sent at the same time with this?

8. What is the date?

9. What are the characteristics of the letter to Philemon?

10. What then gives this brief personal letter about a private matter its immense importance, and justifies its incorporation into the inspired Bible?

11. What other Pauline passages which also disclose Christianity’s attitude toward slavery; what their teaching, and what the greater importance of this letter?

12. How has this attitude been received?

13. What example in this country?

14. How was slavery imposed upon the colonies, and later upon the states of this union?

15. What was the state of mind of the best men in both free and slave sections toward the institution per set

16. What is the condition in Paul’s day?

17. What one privilege remained to the slave?

18. What is case in point?

19. What are the pleas made in Pliny’s letter?

20. Compare this with Paul’s letter.

21. For what other purposes than illustration and comparison is this letter of Pliny introduced?

22. What are the answers to these questions in order?

23. What has tradition to say of the future of Onesimus?

24. What part of the letter has ever excited the greatest admiration, and what the items of Paul’s plea?

25. Of what other historical petitions does this remind us?

26. What says the author of Lightfoot’s contention that “Paul the aged” (Phm 1:9 ) should harmonize with Eph 6:20 and be rendered, “Paul an ambassador”?

27. What great, doctrine does J. M. Pendleton illustrate by Phm 1:18-19 , and how?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

1 Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer,

Ver. 1. Paul a prisoner, &c. ] This is a notable Epistle, and full of worth; each word having its weight, each syllable its substance. From an abject subject, the receiving of a runaway servant, St Paul soars like a heavenly eagle, and flies a high pitch of heavenly discourse. Elocutione tota gravis et brevis, densus sententiis, sanus iudiciis, &c., as Lipsius saith of Thucydides, may we say of our apostle, Plena roboris et lacertorum est tota epistola. (Lips.) This entire letter is full of strength and muscle.

Our dearly beloved ] , diligibili. Or our lovely one, as Jerome renders it.

And fellow labourer ] This shows, say some, that Philemon was a minister of the gospel. That he was a master of a family, is out of the question; and his name, which signifies a lover, suits well with his condition; as doth likewise his servant Onesimus, which signifieth profitable. They are not complete Christians that are not good at home as well as abroad; they walk not in a perfect way, that look not to do domestic duties,Psa 101:2Psa 101:2 , by the careful performance whereof we are fitter to serve God or converse with men; as may appear by the situation of the fifth commandment, which stands between the two tables, and hath an influence upon both.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

1 3 .] ADDRESS AND GREETING.

Fuente: Henry Alford’s Greek Testament

1 .] . . , prisoner of Christ Jesus , i.e. one whom He (or His cause) has placed in bonds: cf. . , Phm 1:13 . He does not designate himself as , or the like, as writing familiarly, and not authoritatively.

. ] see Prolegg. to 1 Tim. i. 10.

] for construction, see Rom 16:3 ; Rom 16:9 ; Rom 16:21 . We cannot say when or how, but may well infer that it was at Coloss, in building up the church there, while the Apostle was at Ephesus: see Prolegg. to Col. ii. 7.

] Storr (cited in Koch) remarks, “In epistolarum inscriptione, quamvis pronomina et verba terti person usitatiora sint, interdum tamen etiam pronomina et verba prim person ut l. n., et Phm 1:2 (cf. 1Ti 1:1 ), 2Pe 1:1 ; Gal 1:2 et Rom 1:5 (cf. Tit 1:3 ) reperire licet. Cf. Cic. epp. ad diversos lib. iv. Eph 1 , et lib. iii. Ephesians 2. Nempe verbum, quod ad omissum vocabulum intelligi debet, cum in tertia, tum in prima persona accipi potest, ut in laudatis inscriptionibus latinis S. P. D. et L. D. legere licet. ‘(ego) M. T. C. et Cicero meus salutem plurimam dicimus ,’ et ‘(ego) M. T. C. Appio Pulchro, ut spero, censori, salutem dico :’ cum legamus alias, v. c., lib. xvi. Eph 3 , lib. xiv. ep. 14, dicunt , vel v. c., Ephesians 1-5, dicit. ”

is the Latin name Appia, also written ., see Act 28:15 ; cf. Khner, Gramm. 44. She appears to have been the wife of Philemon (Chrys., Thdrt.); certainly, as well as Archippus, she must have belonged to his family, or they would hardly be thus specially addressed in a private letter concerning a family matter.

] Cf. Col 4:17 .

] see reff. and 2Ti 2:3 . He was perhaps Philemon’s son (so Michael., Olsh., al.): or a family friend ( , Chrys.: so Thl.): or the minister of the family ( , Thdrt.): the former hypothesis being perhaps the most probable, as the letter concerns a family matter: but see on next clause. To what grade in the ministry he belonged, it is idle to enquire: nor does Col 4:17 furnish us with any data.

. . . ] This appears to have consisted not merely of the family itself, but of a certain assembly of Christians who met in the house of Philemon: see the same expression in Col 4:15 , of Nymphas: and in Rom 16:3-5 ; 1Co 16:19 , of Aquila and Prisca.

Meyer remarks the tact of the Apostle in associating with Philemon those connected with his house , but not going beyond the limits of the house. The former part is noticed also by Chrys.: . (- ) . .

Fuente: Henry Alford’s Greek Testament

Phm 1:1 . . .: to St. Paul an even more precious title than the usual official . .; cf. Phm 1:13 , ., “they were not shackles which self had riveted, but a chain with which Christ had invested him; thus they were a badge of office ” (Lightfoot) This title of honour is chosen, and placed in the forefront of the Epistle, not with the idea of touching the heart of Philemon, but rather to proclaim the bondage in which every true Christian must be, and therefore also the “beloved fellow-worker” Philemon. The title is meant, in view of what follows in the Epistle, to touch the conscience rather than the heart. : associated with St. Paul in Act 19:22 , 2Co 1:1 , Phi 1:1 , Col 1:1 ; his mention here points to his personal friendship with Philemon. : often used by the Apostle when he desires to be especially sympathetic; here, therefore, the emphasis is intended to be upon the thought of the brotherhood of all Christians; this is significant in view of the object of the Epistle. : See Intr., II. : when they had worked together cannot be said with certainty; perhaps in Ephesus or Colossae. Probably what is meant is the idea of all Christians being fellow-workers.

Fuente: The Expositors Greek Testament by Robertson

Philemon Chapter 1

There were few or perhaps no great buildings in which the saints then congregated exclusively. Unity was maintained all the more strikingly in the Spirit’s power, because they might meet in ever so many rooms or halls of a city. They were one body, not in idea or in a mere outward appearance, but in blessed truth, living reality, and holy practice. He who was a member of Christ was a member everywhere according to the place grace gave him in the one body, the church; and this was carefully insisted on alike as privilege and duty. Never do we hear of assemblies in a city, no matter what the extent of the city, or the number of the saints therein, or consequently of the meeting-places for convenience’ sake. It is the church in Jerusalem, in Ephesus, etc., whether they met together in one company or in ten. Coming together ( ) supposes unity of purpose: the place might or might not be one, as has been proved fully. Even if they met in several quarters for convenience, would still be true. So long as they acted in faith of the Lord’s presence in their midst, it was the local expression of “one body and one Spirit.” “Into one place” limits the gathering unduly and might be quite false as a fact. “Together” is the true thought, which leaves the fact open according to circumstances, but always as maintaining the unity of the Spirit in the bond of peace, if the Lord and the word of His grace be honoured. It was “for the same purpose.”

The apostle opens his letter with that spiritual appropriateness which marks every scripture, in a wisdom higher than man’s, yet with a gracious purpose which was suited to act on man’s heart and turn the occasion to the richest profit from God. The assertion of his authority, however important in its place, as to the Romans, the Corinthians, the Galatians, the Ephesians, the Colossians, as well as to Timothy and Titus, is with no less propriety absent from his address to the Philippians and the Thessalonians (to say nothing of the Hebrews), as well as to Philemon. The motive for that absence may have a shade of difference in each; but there is the common ground of grace taken, instead of putting forward his primary position in the church. This however is only negative. We shall see that there is here as elsewhere what is positive, no less than carrying forward the end which the Holy Spirit had in view, as is ever the fact in scripture.

“Paul, prisoner of Christ Jesus, and Timothy the brother, to Philemon our beloved and fellow-worker, and to Apphia the sister, and to Archippus our fellow-soldier, and to the assembly in thy house: grace to you and peace from God our Father and [the] Lord Jesus Christ” (Philemon 1-3).

When Paul wrote to the Ephesians, the Colossians, and the Philippians, he was no less a “prisoner of Jesus Christ,” than when he drew up his letter to Philemon. Indeed he twice alludes impressively to the fact in the body of the Epistle to the Ephesians as well as towards its close (Eph 3:1 , Eph 4:1 , Eph 6:20 ), as he touches on it to the Philippians (Phi 1:13 , Phi 1:14 ), and to the Colossians (Col 4:4 , cf. 10 also). To Philemon only he so designates himself at once in his salutation, “Paul, prisoner of Christ Jesus.” This was the badge of honour with which he presented himself. “In behalf of you Gentiles” was a beautiful appeal to the Ephesians. Here the addition would have been out of place. It set forth Christ Jesus, and was all the more simple and direct to the heart of Philemon. It was not a bow drawn by a man at a venture, but an arrow of love aimed by a hand directed of the Holy Spirit.

“And Timothy the (or, our) brother:” was this haphazard? Surely not. He who was long so dear to the apostle, and now in the most trusted fellowship of government, and the sharer of his deepest solicitude both for sound doctrine and godly order, an overseer of overseers, is joined in the address, but just as carefully apart from ecclesiastical office as in his own case “Timothy the brother.” All must here stand in gracious affection. Was not he too a “brother” on behalf of whom the Epistle was written?

Nor is there less divine skill in the way the master of the house is approached: “to Philemon our beloved and fellow-worker” – possibly “the beloved and our fellow-worker.” If there was a draught now to be made, it was on one whose affection in the Lord, known and proved, had made him (as it ever does) the beloved of all saints that knew; especially of the apostle whose heart strongly sympathised with and appreciated every soul that kept himself in the love of God, to say nothing of the personal link to which Phm 1:20 alludes in its latter half. Besides, Paul describes Philemon as the fellow-worker of himself and Timothy. Can we conceive such an expression of honourable consideration without a powerful effect on his soul, especially as it came from one as far as possible from lightness of speech, who could write, if any man might so venture, “as of sincerity, as of God, before God we speak in Christ?” Flattering discourse was as far from him as covetousness or self-seeking in any shape. For him to call Philemon “fellow-worker” of himself and Timothy, what a cheer to one serving God amidst all sorts of trial and discouragement!

But there is a remarkable peculiarity that follows. The apostle here only incorporates a woman’s name in the address of his Epistle. Doubtless it is the only communication of his where it was tolerable. Here it is admirably in place. For a wife has far more to do with the practical guidance of the house than her husband. And the question of a run-away slave must touch a mistress closely, as it would affect all the family. Hence the gracious wisdom in the exceptional step of including Apphia, who, one can scarcely doubt, was Philemon’s wife, certainly holding the chief female place in his household. We may see in the Second Epistle of John the only other, yet even more striking, exception; for that Epistle is addressed exclusively “to the elect lady and her children”: a fact quite unique in scripture. The reason is as obvious as solemn. The person of Christ was at stake; and a gracious woman and her children would be peculiarly exposed to Satan’s wiles, if one, known in brighter circumstances but now “an antichrist,” sought an opening into her house to prey on generous but exposed souls, if not to undermine the doctrine of Christ. Hence the direct address “to the elect lady and her children;” and hence too the peremptory course enjoined.

In fact it is grace acknowledging the due claim of Apphia to be considered in the proper sphere of a saintly woman. She is carefully said to be “the sister.” She had her title in the Lord; her conscience, mind, and heart were respected in the matter. The reading of the Received Text (“the beloved” as in Tyndale, Cranmer, and “our beloved” as in A.V.) rests on inferior witnesses. Wiclif and the English Version of Rheims follow the later copies of the Vulgate, which mix the wrong and the right (“most dere sister,” “our deerest sister”). But the ancient manuscripts, followed by such copies of the Vulgate as the Am. Tol. and Harl., give the true and only appropriate reading “the sister.” Christian relationship is recognised, and familiarity is avoided. Not that “beloved” might not he suitable in other cases; but it may be doubted that Paul would have so spoken of Persis, unless he could add “who laboured much in the Lord;” and this too, not when standing alone, but in a crowd of others of whom he had something distinctive to say.

Then we have one annexed, after those who stood at the head of the house, “and to Archippus our fellow-soldier.” It is the same man who is enjoined in Col 4:17 to take heed to the ministry he had received in the Lord, that he should fulfil it. There is no ground to imagine him a son any more than “chaplain” of Philemon; but that he laboured in the assembly there as elsewhere is clear from scripture. Nor can one avoid the conviction that courage and endurance in spiritual warfare led the apostle to mark not only Epaphroditus but Archippus as “fellow-soldier.” Terms, such as this, are never applied but with the utmost precision, as is true of every word in scripture.

Lastly we read, “and to the assembly (or, church) in thy house.” This does not mean exclusively the Christian inmates, but those accustomed to meet there as gathered to the Lord’s name. Such appears to be the force of the phrase wherever it occurs (Rom 16:5 , 1Co 16:19 , Col 4:15 ). There were many Christian households; but the assembly in any given house implied that there was a meeting in the house, as here in Philemon’s. This Paul includes in his address; for the saints who met in that house, whether of the household or not, were now to be face to face with Onesimus. They might or might not have known his misconduct in the past. He was now in Christ, and, returning to his master, he thus would come directly before the assembly in his house. Therefore is care taken to associate the assembly there with that which would affect them all. For fellowship of saints is real and precious, and none the less because a poor slave, now a Christian, is the occasion of putting it to the proof: Christ is the all, and He is in all.

But in writing to the Colossian saints generally the apostle refers to “Onesimus, the faithful and beloved brother,” as of them (i. e., a Colossian inhabitant), but says not a word of what fills the Epistle to Philemon. It was as important to secure the cordial fellowship of his household and of the meeting in his house in a family matter, as it was right to withhold it from the Colossians as a whole. The church is one body; but the grace and truth which came by Jesus Christ guards the delicate propriety of the Christian household, or at most those saints who meet in the house. To these all, to these only, would he open his heart about Onesimus.

“Grace to you and peace from God our Father and [the] Lord Jesus Christ” (Phm 1:3 ). So the apostle greeted the saints in Rome, in Ephesus, in Philippi; so as to the church in Corinth, and the churches in Galatia, more briefly to those in Colosse, still more so in his First to the Thessalonians, quite fully in his Second. To Timothy, if not Titus, he adds “mercy” as needed by the individual. And how blessed it is, whatever the form! What an unfailing spring, and how worthy the effect! What better, what so good, could the Father bestow on His children, or the Lord on His servants?

“I thank my God always making mention of thee in my prayers, hearing of thy love and of the faith which thou hast toward the Lord Jesus and toward all the saints, so that the fellowship of thy faith may become effectual in the acknowledgment of every good thing that is in us* toward Christ. For we have great joy and encouragement in thy love, because the bowels of the saints are refreshed through thee, brother” (Phm 1:4-7 ).

*Here the MSS. differ, , “you” in F G P, many cursives, and most ancient versions etc.; while A C D E K L, about 50 juniors several good ancient versions, and some fathers read , “us.”

The Revisers seem to have yielded to bad taste in discarding here and elsewhere the strong scriptural word “bowels” for the feebler “hearts,” which has its own expression. How came they to retain “belly” in the good sense of Joh 7:38 ? Had it been the suggestion of the American Committee, it would be less surprising.

He begins as usual with owning all that was divinely wrought in the heart and ways of Philemon who is personally and even pointedly addressed throughout. He only takes in the rest at the close (Phm 1:25 ), as he had associated them with him here at the beginning. But of him individually he speaks, as he thanks his God always, making mention of him in his prayers, hearing of his love and the faith which he had towards the Lord Jesus and toward all the saints; and this so that the communion of his faith might become operative in recognising every good thing that is in us Christward. It is not love that is here prominent but faith, though in Phm 1:5 love took precedence of faith, which is an unusual order (compare Eph 1 , Col 1 ). But here the apostle would have Philemon in fellowship of faith with all that are Christ’s, and this in practical power, acknowledging every good thing that is in us toward Christ. How mischievous when saints never rise above the sense of our natural evil, dwelling only on the heart deceitful above all things and desperately wicked! Is there no reality in the new creation? no power in the ever-indwelling Holy Spirit that makes good Christ in us?

The apostle counted on all that was worthy of the Saviour and suited to redemption in Philemon. He expects that it is but a fresh occasion for the working of the love and faith known hitherto, and a ground of prayer with thanksgiving. Hence it is that the pressure of his own apostolic authority would have been as unseasonable as the meddling of brothers or the coercion of church action. How different the gracious intervention of Paul prisoner of Jesus Christ and the assembly in the house deeply interested in it all!

Undoubtedly there had been evil in Onesimus, and in his desertion of his master. But is it not the word of God to overcome evil with good, instead of being overcome by it? Is it not so that grace has wrought for us and in us? Nothing different is looked for now, but rather accordance with that course of grace which had characterised Philemon. “For I had much joy* and encouragement in thy love because the bowels of the saints were refreshed through thee, brother” (ver. 7). What a home-thrust of love in that last word, as and where it is! Scripture teaches us to use it, not merely as the formal title of Christians, but with telling force where the occasion calls for it emphatically. Certainly it is so applied here by Paul, as of old to him (Act 9:17 ), when this word must have fallen on his heart as dew from Jehovah, as showers upon the grass.

* is the clerical error of K L P, and many cursives and fathers, one of whom says . Tischendorf only discarded it in his eighth edition.

It is one of the melancholy signs and proofs of where the church is now, that even in the most earnest children of God there is but little thought of refreshing the hearts of the saints. Zeal is absorbed in the simple conversion of sinners. The glory of God in the church goes for nothing, the love of Christ for His body and every member is ignored for the most part. If some faint idea rises, it is chiefly of a benevolent kind, which Doddridge here expresses when he thinks only of the “poor” saints. Surely a call to the converted has been a crying want for well nigh eighteen hundred years. One says not this to lessen pity for the perishing, but to urge the claims of Christ’s glory and grace on the saved. The flock, the beautiful flock of the Lord, oh I how scattered and famished. If this is grievous in the Lord’s eyes, what should it be to us who love Him and it?

We come here to the immediate object of the Epistle, for which the introduction so admirably prepared the way. Would Philemon now swerve, through pre-occupation with his rights or the influence of worldly feeling and practice, from that practical grace, which had filled the apostle with so much the more joy because the hearts of the saints had been refreshed by him? Was the relationship of “brother” henceforth to lose its value in his eyes? This certainly the apostle did not anticipate, but counted on the triumph of divine love.

“Wherefore, having much boldness to enjoin thee what is befitting, for love’s sake I rather entreat, being such a one as Paul aged and now also prisoner of Christ Jesus. I entreat thee for my child whom I begot in bonds,* Onesimus, the once unprofitable to thee but now profitable both to thee and to me; whom I send back to thee, in person, that is my bowels; whom I could wish to have kept with myself, that for thee he might minister to me in the bonds of the gospel. But without thy mind I would do nothing, that thy good might not be as of necessity but of willingness. For perhaps he was therefore parted for a time that thou mightest have him for ever, no longer as a bondman but above a bondman, a brother beloved, specially to me but how much rather to thee, both in [the] flesh and in [the] Lord” (Phm 1:8-16 ).

*The Text. Rec. adds , but the best are adverse.

The Text. Rec. followed by A.V, as being supported by many copies departs singularly from the older witnesses. It omits “both” before the first , as well as the second itself, and instead of this gives and adds from ver. 17, whereas is really in apposition with the object preceding.

It is one of the peculiar and mightiest characteristics of the gospel with which the apostle here makes the appeal: the assertion of a title, true, just, and indisputable, which he none the less foregoes in order to have free and full scope for grace in the one appealed to. So Christ lived, moved, and had His being here below; so did He most impressively lead His own into that mind which they are called evermore by faith to possess and represent every day. Hear Him (Mat 17 ) anticipating Peter, who had been quick to assure the half-shekel collectors of his Master’s readiness to pay like a staunch Jew. “What thinkest thou, Simon? The kings of the earth, from whom do they receive custom or tribute? from their sons or from strangers? And when he said, From strangers, Jesus said, Therefore are the sons free. But lest we cause them to stumble, go thou to the sea, and cast a hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a stater (= a shekel): that take and give to them for Me and for thee.”

Undoubtedly the law had a direct claim on every son of Israel. But had not Simon only a little before confessed Jesus to be Son of the living God? and later still, when he would hastily have put Moses and Elijah on a level with Him, dazzled by the glory of the kingdom, had he not been corrected by the Father owning Jesus as His beloved Son, the One now to be heard? All this was from the time when, in view of His sufferings and the glories that should follow, He forbade the disciples to tell any man that He was the Messiah. The mighty change was at hand: the larger and heavenly glory founded on His death, entailing on His own similar rejection meanwhile, till God vindicate His glory publicly at His return.

How blessedly the practical fruit appears in our Lord! He leads on Peter from Jewish thoughts into His mind ere long to stamp him in word and deed. By his confession “the sons” of the king “are free;” and Son He confessedly was in His own right, as we become by grace through His redemption brought to His Father and our Father, His God and our God. This lifts the Christian therefore above all thoughts Jewish or Gentile. “But lest we cause them to stumble, go,” etc. And thereon follows a most strikingly suitable miracle attesting His divine power, as His anticipation of Peter did His divine knowledge. A fish obeys its Creator and furnishes in its mouth the precise sum required of those under the law, which Peter was to pay for the Master as well as for himself! It is grace in every way flowing from infinite glory, but this in the humiliation and obedience of a man, for the present insisting on none of His rights, but associating believers in His own relationship, as far as this could be, as well as in His lowly ways here below.

It was in this spirit the apostle wrote, “Wherefore, having much boldness in Christ to enjoin on thee what is befitting, for love’s sake I rather entreat (or, exhort).” To command what is right is certainly not wrong in one possessed of due authority. But grace, while it respects law in its own sphere, acts incomparably above law in a sphere of its own, of which Christ is the centre and the fulness, the object, pattern, and motive. The apostle therefore, whatever the rights of his position and this even “in Christ,” puts love forward, and thus only beseeches one who like himself realised his incalculable debt to the love of God in Christ our Lord. Nor this only; in connection with his entreaty he brings in the affecting circumstances of himself, Paul, an old man and bondman or slave of Christ Jesus. He entreats for his child, for such was the runaway no less than Timothy. He adds whom he begot in his bonds; and this, which could not be said even of Timothy, was not written without purpose for Philemon’s bears who could not say as much of himself either.

But if he speaks thus touchingly on behalf of Onesimus, he does not refrain from allowing his altogether unsatisfactory conduct in the past: “Onesimus, that was once to thee unprofitable, but now both to thee and to me profitable.” He had found the Lord; he was brought to God, and was His child, not merely Paul’s. What more could Philemon ask as a guarantee of serviceableness? If he thought of himself as an injured master on the one hand, and on the other of the ingratitude and every other wrong of Onesimus, irritation might be natural, as well as justice and a warning pleaded. Yet if the grace that is in Christ Jesus could not but be recalled by the apostle’s words to Philemon, was he to be in unison with Christ or discordant? This question, though not formally asked, could not really be evaded. The Christian is here to reflect Christ. Such is to be his daily walk, his greatest business.

Not that the apostle had forgotten the title of the master over his slave: “Whom I send back to thee” (Phm 1:11 ). Our idiom can hardly bear “I sent”; so in Phm 1:19 we must say, “I write.” It is the epistolary aorist, as they call it, the writer going on to the time of reading. Philemon was thus reinstated; Onesimus returned to his master; the apostle sent him back. He did not write a letter to secure terms for the slave beforehand, nor to make a bargain with the master. If this could scarce be according to the law, still less would it answer to the grace and truth that came by Jesus Christ. He sends Onesimus back “in person, that is, mine own bowels,” or my very heart! Is not this the mind of heaven? Yea, rather it is to live Christ.

Wondrous to know and say, heaven looked down to Christ on earth, finding such a display of love for the worthless as heaven itself could not furnish. And now it was for Philemon to prove the ground of his heart and the simplicity of his faith. Love me, love my dog, say men. The apostle says of Onesimus, He is my very bowels. Could such a one be a light object to Philemon? Assuredly Christ, Who never changes, changes us for all things and all things to us.. For the ignoble things of the world, and the despised did God choose, and the things that are not, that He might bring to nought the things that are; so that no flesh should boast before God. “But of Him are ye in Christ Jesus Who was made to us wisdom from God, and righteousness, and sanctification, and redemption.” If the gospel be true, as there was no difference in that all sinned, so there is none in the great salvation. Onesimus, Philemon, Paul are alike blessed perfectly. Was Philemon insensible to grace so unspeakable, so unthinkable, yet most real and sure and believed?

Nor does the apostle’s advocacy stop even here. “whom I could wish to have kept with myself, that for thee (or, in thy behalf) he might minister to me in the bonds of the gospel; but without thy mind I would do nothing, that thy good might not be as of necessity but of willingness” (Phm 1:13 , Phm 1:14 ). Love is of God, but it is always holy and always free. Hence therefore was the advocate sensitively careful that all should flow through Philemon’s heart under the action of the Spirit to Christ’s honour. His grace had been magnified in the slave: could he look for aught else in the master? Whatever might be his need as a prisoner for Christ, whatever his appreciation of the service of love, he looks for it from Philemon no less than in Onesimus.

And what can be finer than the simple yet deep and true suggestion that follows? “For perhaps he therefore was parted for a time, that thou mightest have him for ever, no more as a bondman but above a bondman, a brother beloved, specially to me, but how much rather to thee, both in the flesh and in the Lord” (Phm 1:15 , Phm 1:16 ). Words these are, weighty words of love that will never die, not sentimental, nor the play of a lively mind, still less the expression of dignified self-complacancy in condescension, but the outpouring of a heart constrained by the love of Christ; the privilege of which it is in a world of sin and selfishness and death, not only to view things on the side of God, but to share that love which, by virtue of Christ’s death and resurrection, enables those that live of His life to live no longer to themselves but to Him Who for them died and rose again.

Thus could the apostle interpret the otherwise unworthy escapade of Onesimus; and yet he adds a delicate “perhaps” if he might, as he trusted, carry along Philemon with himself. Some of us know the brutality of Roman or Greek masters in such cases; and it has not been at all peculiar to those places and times. But the Christian may and ought to see things in the light and love and interests of Christ. Thus he does not even say that Onesimus departed, but “perhaps for this reason he was parted for a time, that thou mightest have him fully ( ) for ever.” For truly the Christian tie is not temporary but everlasting.

Had Onesimus served ever so faithfully and without the least interval of desertion, after all a heathen could have no link with a Christian beyond the things that perish. But in the admirable grace of God, the poor heathen slave had, in his separation from the household to which he belonged, heard the voice of Christ and returned, that Philemon might have him as never before, no longer as a bondman (though bondman he was, and he would be the last to dispute the fact), but above a bondman through the Son of God Who became a bondman to make him His freedman, yea a brother beloved, as Paul assured and Philemon would rejoice to learn: a brother beloved, specially to me, says the apostle, whom God employed in that work of His love for eternity, yet now and here to be testified, that others may heed the same call, and, if believing, enter into the same blessing. For there are open arms on Christ’s part, and God is glorified thereby, and heaven rejoices therein’ whatever be the scorn and enmity of a lost race rushing away from God heedlessly, under the guidance of a rebel mightier than themselves, whose power and wiles are the deadlier the more they are ignored.

A brother beloved, says the apostle, “specially to me,” of all outside Philemon; for the tie was intimate and most dear to him who begot him, and in bonds too. Yet he adds “but how much rather to thee, both in the flesh and in the Lord.” For Philemon had known him habitually and stood in a relationship of nearness, which the apostle still recognises (“in the flesh”), whilst he asserts a new one (“in the Lord”) which can never grow old.

How blessed is that grace of God, which in the cross condemned sin far more deeply than law ever did or could, yet has reached to us in our lowest state to seat us far above princes, yea, or principalities and powers; for by the Spirit we are one with Christ Himself on the throne of God. Yet is it the only principle that has power to keep everything in its place, after having put them there. The grace that conciliates a runaway slave with his master is the same, which, only in a deeper form and way, conciliates a sinner with God through the redemption that is in Christ Jesus. It is grace too which maintains love amidst and above all provocations and injuries. It is grace which hinders salvation from turning to pride of heart and licentiousness of walk. Without it man would pervert the gospel into a cloak of maliciousness, and make the church of God a scene of democratic levelling and socialistic robbery.

By grace all Christians are brethren; but by the same grace God set some in the church, first apostles, secondly prophets, thirdly teachers, etc.; every one we may say in his own order, but as it pleased Him. And as the Christian slave is Christ’s freedman, so the Christian master is glad to own himself Christ’s bondman. To ground Christian privilege on the rights of man is to deny the grace of God, and can end only in the worst lawlessness. It is our blessedness to be ever dependent on God, as Christ was; to receive all from His hand, and have the bitterest things thus made sweet. Thus is our lot best maintained, when most forlorn; and the lines are fallen to us in pleasant places, a goodly heritage; whereas all otherwise, if we see aright, must fill the heart with dreariness and disappointment.

The nice tact of the apostle’s appeal is as striking as the deep ground of grace on which all is based, as ought to be in the dealings of saints one with another. The circumstances of the case we have seen enhanced this. For on the one hand the wrong done by Onesimus was great and manifest, and denied by none, least of all by himself or the blessed apostle. On the other hand, grace had wrought savingly and therefore with fruit of righteousness and peace in the returned runaway. God had intervened after the offence, not merely giving repentance and remission of sins through His Son, but as ever along with that boon the positive gift of eternal life and of the Holy Spirit. As one who had believed in God, and been justified by His grace, Onesimus came to place himself unreservedly in his master’s hands, animated and strengthened doubtless to this by the apostolic instrument of divine blessing, who was no less jealous that divine grace might work as unreservedly and simply in Philemon’s heart. Believing masters and bondmen are alike debtors to grace, alike responsible to see to it that they pay diligent attention to good works. And the best of all works is to answer practically in spirit, word, and deed, to the gracious Master of us all who believe, whether free or bond.

To represent Christ’s goodness aright in his ways is the daily problem that each Christian has to solve. Does it not demand grace every hour? Unquestionably; but did not His love provide for every need from the start? “Of His fulness we all received, and grace for grace.” But is not present and continual dependence needed? Beyond any doubt: else the gift of abounding grace would make us independent of God, the greatest dishonour of Christ, the deepest shame of a Christian. Through Christ we have got and possess ( ) the access by faith into this grace wherein we stand. It is a constant place of favour before Him as children of God, in pointed contrast with the most favoured sons, not of Adam merely, but of Israel under the law with its. necessary effect of bondage gendering fear of death and condemnation. But the fulness of grace possessed and known is only the more to draw out the clinging to grace, and to wither self-confidence, for every duty, for every call of love, hour by hour. Hence the word is, Thou therefore, my child (as the apostle impressed on another blessed by his means), be strengthened by the grace that is in Christ Jesus (2Ti 2:1 ). It is there for us, but we always need to wait on Him for it. Dependence on and confidence in Him are the sinews of obedience. Otherwise we fail and have none justly to blame but ourselves for slighting that grace to which we owe everything we boast, if indeed we may boast save in Christ and His cross, its deepest proof and most wondrous display.

With this sense of grace filling his own heart the apostle says, “If then thou countess me a partner, receive him as me. But if he wronged thee or oweth thee aught, put this to my account: I Paul write with mine own hand, I will repay; that I say not to thee that thou owest to me besides even thine own self. Yea, brother, let me have profit of thee in [the] Lord; refresh my bowels in Christ” (Phm 1:17-20 ).

These are burning words of the love that never fails; for it has its spring in God Himself; and Christ, as He was Himself the fulness of it, and not a mere stream or emanation, so has He made it to spring up in us who believe, and to flow out as rivers of living water. It is inseparable from the Holy Ghost given to us in energising power, as the first man is judged that the Second may be here magnified in us, glorified on high as He is.

And what did not Philemon feel, when he heard words which we may readily conceive he had never had addressed to him, as no occasion had occurred to draw them forth, though the same love was always there? It was not a magnate but a slave, once worthless and guilty, now the everlasting object of the love of Christ which stirred the depths of the apostle’s heart, who in his turn would kindle the holiest affections of Philemon as never before. Yet to be Paul’s imitator, as he was of Christ, had evidently been the saintly ambition of Philemon hitherto; and Paul would have it fired with fresh zeal now. “If thou holdest me [not an imitator only, great as this honour was, but] a partner.” What! Philemon reckon the great apostle partner with him! It was even so he read with his own eyes and under the apostle’s own hand. It hung, it is true, on his receiving Onesimus, nay far more than this, on his receiving Onesimus as Paul! “Receive him as me.” Can aught match the wonders of grace? Receive the repentant runaway slave as the apostle! Yet if grace had its way, could it be adequately otherwise? What men, still ungodly and children of wrath, falsely claim throughout Christendom to the shame of faith, the gospel and Christ Himself give. Onesimus was in truth a child of God and a member of Christ. This the others are not, by any scriptural judgment however “charitable,” though they may be tares in the kingdom of heaven; for certainly they are not wheat. Yet charity would not bolster up false hopes, but warn them of judgment, while preaching to them the grace of God in Christ, if peradventure they might believe and be saved ere it be too late.

The poorest Christian, once the most depraved or guilty of men, is in Christ no less than the greatest of apostles. Of one as much as another is it written by another apostle, “Herein is love made perfect with us, that we may have boldness in the day of judgment; because even as He is, we also are in this world” (1Jn 4:17 ). It is not imagination nor exaggeration, but the wondrous yet sober and certain truth of God. Onesimus even then was, in virtue of divine love in Christ, perfected as Christ Himself in God’s eyes, and therefore to the eye and heart of faith. So it was with Paul; and so he would have it with Philemon.

Then what more consummate than the address of his advocacy? What we love intensely we strive to do best; and here the Holy Spirit inspired all infallibly. “But if he wronged or oweth thee aught, this put to my account: I Paul write with mine own hand, I will repay; that I say not to thee, that thou owest besides even thyself to me.” Could appeal of love be more irresistible? Grace does not, could not, deny the evils it forgives; even law does not condemn the sinner comparably with the condemnation of sin. (root, as well as branch and fruit) in the cross of Christ. Grace proves sin to be so hopelessly bad that only God sending His own Son in the likeness of flesh of sin, and for sin [ i.e., as a sacrifice for it], could surmount its otherwise impossibility ( ). But evil has been perfectly met in the cross, and God there glorified even as. to sin in the suffering Son of man; so that even righteousness has only the happy task of pronouncing the justification of them that believe.

How without effort the apostle breathes and speaks nothing but grace, and grace reigning through righteousness! “If he wronged or oweth thee aught, put this to my account.” Would Philemon answer in a spirit of law or grace? Were he indeed as merciless as the servant in the parable which closes Mat 18 , Paul stands forth with repeated personal emphasis in the spirit of loving substitution: “I Paul write with mine own hand, I will repay.” But he will not let Philemon go even here without a gracious (certainly not a Parthian) arrow, however effectual, “That I say not to thee, how thou owest besides even thyself to me.” Here was a debt indeed, which Philemon would be the last to forget or to under-estimate. And if the apostle had not reminded him before, as may well be doubted, he does not fail to allude now to good purpose however passingly. Even to say a word was more than enough for the heart of so good a man, in presence of a debt that never could be paid. What in comparison was any bad debt on the score of the poor slave? Philemon owed, gladly owed, himself to Paul.

Again, all this is wound up by the touching close of this appeal; “Yea, brother, let me have profit of thee in [the] Lord: refresh my bowels in Christ.” As he began so touchingly with “brother” in ver. 7, so not less does he reiterate it here in Phm 1:20 . It was not in vain for Philemon. Paul sought earnest love, not condescension. The gain that he yearned after was Philemon’s yet more than his own, without telling him so. Grace on his part in presence of the present need and all past provocation would be the most balmy refreshment to the wounds and sufferings of the aged apostle. Selfishness was excluded. All he sought was in the Lord – in Christ. There the quality is never strained, and the blessing threefold. May we know, enjoy, and manifest it, for whom these undying words of God are given which were primarily addressed to Philemon and those concerned.

There is a beautiful supplement, by no means unconnected in purpose with the direct appeal now concluded, which we do well to ponder. “Having confidence of thine obedience I write to thee, knowing that thou wilt do even beyond what I say. But withal prepare me also a lodging; for I hope that through your prayers I shall be granted to you” (Phm 1:21 , Phm 1:22 ). Comparing this with Col 4:9 where Onesimus is introduced to the Colossian brethren in the most formal manner as “the faithful and beloved brother who is [one] of you,” I think he is not mistaken who infers that the apostle looked for more in the transformed bondman than a simple saint; and that he was therefore the more urgent for a new triumph of grace in Philemon, not only in taking back to his heart the wrong-doer, but in setting him free.

Bondage could not annul that liberty wherewith Christ delivers; but if called to serve the Lord, in the gospel for instance, the circumstances of slavery must hinder activity not a little. The apostle does but hint at more than he said: Philemon, as well as the rest, and not least Apphia, would easily see more. and correctly; for love, divine love at least, gives sharply discerning eyes. The apostle’s announced visit too would not hinder all he desired for Onesimus, uttered or unexpressed. The lodging might be outside or within the house of Philemon, the language being purposely vague, the intent that nothing should be by constraint but of a willing mind. The prayers of the saints too are sought as ever; for the apostle says no more than “I hope.” Prayers would help on more than his coming.

The salutations follow, which include with one omission several names that appear in the Epistle to the Colossians written and sent at the same time. Yet are there instructive differences to be noted. Here Epaphras takes the first place, as Aristarchus the Thessalonian in the longer Epistle; yet there Epaphras has much fuller mention, and such as would endear him to the Colossians. “Epaphras, my fellow-captive in Christ Jesus, saluteth thee; Mark, Aristarchus, Demas, Luke, my fellow-workers” (Phm 1:23 , Phm 1:24 ). It is not “fellow-soldier,” as said of Archippus in ver. 2, an expression applied to Epaphroditus in Phi 2:25 , and best illustrated by the “soldier” of Christ Jesus in 2Ti 2 . It is not exactly , “prisoner,” as Paul speaks of himself in this and in other Epistles. Nor have we sufficient reason to say that Andronicus, Junias, and Epaphras were literally bound in a chain as the apostle was for Christ’s sake. Yet is it a word of force, and means a captive, or war prisoner. Certainly we hear of no external event in the conflicts of the gospel that furnishes a ground for such a title. Meyer after Fritzsche suggests the idea that certain of the apostle’s companions voluntarily shared his prison by turns: and that it was the turn of Aristarchus when he was writing to the Colossians, of Epaphras when he wrote to Philemon. By this he would explain why Aristarchus is here and there , whilst Epaphras is there and here . This is ingenious no doubt; but Rom 16:7 presents no small difficulty to receiving it.

Mark follows next, the first of those called simply “fellow-workers.” Here is no such introduction of him as to the Colossians. Nor was it called for here as it was there, and in 2Ti 4 also, where the apostle confirms to the end a restoration of confidence referred to those in Colosse, in accordance with injunctions previously received.

The omitted name of “Jesus that was called Justus” was honoured enough by the mention in Col 4:11 . There was no need of sending to Philemon the salutation of one so little known. Then comes Aristarchus, of whom enough has been remarked already, followed by Demas, who appears in Col 4:14 without a word: a preparation in God’s mind, it would seem, for a sadder “mention in 2Ti 4:10 . Luke, styled “the beloved physician” in Col 4:14 , here comes the last named of the fellow-workers: a clear proof that the order in no way marks, as men do, the spiritual value or the honourable rank of those brought before us.

“The grace of our Lord Jesus Christ be with your spirit” (Phm 1:25 ) is the final greeting of the apostle to them all. This is in the exactest keeping with the Epistle. It is the answer on the practical side (and what is the good of truth in which we do not live and walk?) to grace reigning through righteousness unto eternal life through Jesus Christ our Lord. The apostle does not fail to wish it to all saints, and in every Epistle of his great or small. It may be more or less enlarged or abridged in its form; but it is found at the bottom everywhere; and in none is the wish of faith and love more seasonable than here.

Fuente: William Kelly Major Works (New Testament)

THE EPISTLE TO PHILEMON

I.

Phm 1:1-3 R.V.

THIS Epistle stands alone among Paul’s letters in being addressed to a private Christian, and in being entirely occupied with a small though very singular private matter; its aim being merely to bespeak a kindly welcome for a runaway slave who had been induced to perform the unheard-of act of voluntarily returning to servitude. If the New Testament were simply a book of doctrinal teaching, this Epistle would certainly be out of place in it; and if the great purpose of revelation were to supply material for creeds, it would be hard to see what value could be attached to a simple, short letter, from which no contribution to theological doctrine or ecclesiastical order can be extracted. But if we do not turn to it for discoveries of truth, we can find in it very beautiful illustrations of Christianity at work. It shows us the operation of the new forces which Christ has lodged in humanity – and that on two planes of action. It exhibits a perfect model of Christian friendship, refined and ennobled by a half-conscious reflection of the love which has called us ” no longer slaves but friends,” and adorned by delicate courtesies and quick consideration, which divines with subtlest instinct what it will be sweetest to the friend to hear, while it never approaches by a hair-breadth to flattery, nor forgets to counsel high duties. But still more important is the light which the letter casts on the relation of Christianity to slavery, which may be taken as a specimen of its relation to social and political evils generally, and yields fruitful results for the guidance of all who would deal with such.

It may be observed, too, that most of the considerations which Paul urges on Philemon as reasons for his kindly reception of Onesimus do not even need the alteration of a word, but simply a change in their application, to become worthy statements of the highest Christian truths. As Luther puts it, “We are all God’s Onesimuses”; and the welcome which Paul seeks to secure for the returning fugitive, as well as the motives to which he appeals in order to secure it, do shadow forth in no uncertain outline our welcome from God, and the treasures of His heart towards us, because they are at bottom the same. The Epistle then is valuable, as showing in a concrete instance how the Christian life, in its attitude to others, and especially to those who have injured us, is all modelled upon God”s forgiving love to us. Our Lord’s parable of the forgiven servant who took his brother by the throat finds here a commentary, and the Apostle’s own preoept, ” Be imitators of God, and walk in love,” a practical exemplification.

Nor is the light which the letter throws on the character of the Apostle to be regarded as unimportant. The warmth, the delicacy, and what, if it were not so spontaneous, we might call tact, the graceful ingenuity with which he pleads for the fugitive, the perfect courtesy of every word, the gleam of playfulness – all fused together and harmonized to one end, and that in so brief a compass and with such unstudied ease and complete self-oblivion, make this Epistle a pure gem. Without thought of effect, and with complete unconsciousness, this man beats all the famous letter-writers on their own ground. That must have been a great intellect, and closely conversant with the Fountain of all light and beauty, which could shape the profound and far-reaching teachings of the Epistle to the Colossians, and pass from them to the graceful simplicity and sweet kindliness of this exquisite letter; as if Michael Angelo had gone straight from smiting his magnificent Moses from the marble mass to incise some delicate and tiny figure of Love or Friendship on a cameo.

The structure of the letter is of the utmost simplicity. It is not so much a structure as a flow. There is the usual superscription and salutation, followed, according to Paul’s custom, by the expression of his thankful recognition of the love and , faith of Philemon and his prayer for the perfecting of these. Then he goes straight to the business in hand, and with incomparable persuasiveness pleads for a welcome to Onesimus, bringing all possible reasons to converge on that one request, with an ingenious eloquence bornof earnestness. Having poured out his heart in this pleasure adds no more but affectionate greetings from his companions and himself.

In the present section we shall confine our attention to the superscription and opening salutation.

I. We may observe the Apostle’s designation of himself, as marked by consummate and instinctive appreciation of the claims of friendship, and of his own position in this letter as a suppliant.

He does not come to his friend clothed with apostolic authority. In his letters to the Churches he always puts that in the forefront, and when he expected to be met by opponents, as in Galatia, there is a certain ring of defiance in his claim to receive his commission through no human intervention, but straight from heaven. Sometimes, as in the Epistle to the Colossians, he unites another strangely contrasted title, and calls himself also “the slave” of Christ; the one name asserting authority, the other bowing in humility before his Owner and Master. But here he is writing as a friend to a friend, and his object is to win his friend to a piece of Christian conduct which may be somewhat against the grain. Apostolic authority will not go half so far as personal influence in this case. So he drops all reference to it, and, instead, lets Philemon hear the fetters jangling on his limbs – a more powerful plea. “Paul, a prisoner,” surely that would go straight to Philemon’s heart, and give all but irresistible force to the request which follows. Surely if he could do anything to show his love and gratify even momentarily his friend in prison, he would not refuse it. If this designation had been calculated to produce effect, it would have lost all its grace; but no one with any ear for the accents of inartificial spontaneousness, can fail to hear them in the unconscious pathos of these opening words, which say the right thing, all unaware of how right it is.

There is great dignity also, as well as profound faith, in the next words, in which the Apostle calls himself a prisoner “of Christ Jesus.” With what calm ignoring of all subordinate agencies he looks to the true author of his captivity! Neither Jewish hatred nor Roman policy had shut him up in Rome. Christ Himself had riveted his manacles on his wrists, therefore he bore them as lightly and proudly as a bride might wear the bracelet that her husband had clasped on her arm. The expression reveals both the author of and the reason for his imprisonment, and discloses the conviction which held him up in it. He thinks of his Lord as the Lxjrd of providence, whose hand moves the pieces on the board – Pharisees, and Roman governors, and guards, and Caesar; and he knows that he is an ambassador in bonds, for no crime, but for the testimony of Jesus. We need only notice that his younger companion Timothy is associated with the Apostle in the superscription, but disappears at once. The reason for the introduction of his name may either have been the slight additional weight thereby given to the request of the letter, or more probably, the additional authority thereby given to the junior, who would, in all likelihood, have much of Paul’s work devolved on him when Paul was gone.

The names of the receivers of the letter bring before us a picture seen, as by one glimmering light across the centuries, of a Christian household in that Phrygian valley. The head of it, Philemon, appears to have been a native of, or at all events a resident in, Colossse; for Onesimus, his slave, is spoken of in the Epistle to the Church there as “one of you.” He was a person of some standing and wealth, for he had a house large enough to admit of a ” Church ” assembling in it, and to accommodate the Apostle and his travelling companions if he should visit Colossae. He had apparently the means for large pecuniary help to poor brethren, and willingness to use them, for we read of the refreshment which his kindly deeds had imparted. He had been one of Paul’s converts, and owed his own self to him; so that he must have met the Apostle, – who had probably not been in Colossae, – on some of his journeys, perhaps during his three years’ residence in Ephesus. He was of mature years, if, as is probable, Archippus, who was old enough to have service to do in the Church Col 4:17, was his son.

He is called “our fellow-labourer.” The designation may imply some actual co-operation at a former time. But more probably, the phrase, like the similar one in the next verse, “our fellow-soldier,” is but Paul’s gracefully affectionate way of lifting these good people’s humbler work out of its narrowness, by associating it with his own. They in their little sphere, and he in his wider, were workers at the same task. All who toil for furtherance of Christ’s kingdom, however widely they may be parted by time or distance, are fellow-workers. Division of labour does not impair unity of service. The field is wide, and the months between seedtime and harvest are long; but all the husbandmen have been engaged in the same great work, and though they have toiled alone shall “rejoice together.” The first man who dug a shovelful of earth for the foundations of Cologne Cathedral, and he who fixed the last stone on the topmost spire a thousand years after, are fellow-workers. So Paul and Philemon, though their tasks were widely different in kind, in range, and in importance, and were carried on apart and independent of each other, were fellow-workers. The one lived a Christian life and helped some humble saints in an insignificant, remote corner; the other flamed through the whole then civilized western world, and sheds light to-day : but the obscure, twinkling taper and the blazing torch were kindled at the same source, shone with the same light, and were parts of one great whole. Our narrowness is rebuked, our despondency cheered, our vulgar tendency to think little of modest, obscure service rendered by commonplace people, and to exaggerate the worth of the more conspicuous, is corrected by such a thought. However small may be our capacity or sphere, and however solitary we may feel, we may summon up before the eyes of our faith a mighty multitude of apostles, martyrs, toilers in every land and age as our – even our – workfellows. The field stretches far beyond our vision, and many are toiling in it for Him, whose work never comes near ours. There are differences of service, but the same Lord, and all who have the same master are companions in labour. Therefore Paul, the greatest of the servants of Christ, reaches down his hand to the obscure Philemon, and says, “He works the work of the Lord, as I also do.”

In the house at Colossae there was a Christian wife by the side of a Christian husband; at least, the mention of Apphia here in so prominent a position is most naturally accounted for by supposing her to be the wife of Philemon. Her friendly reception of the runaway would be quite as important as his, and it is therefore most natural that the letter bespeaking it should be addressed to both. The probable reading “our sister” R.V., instead of “our beloved” A.V., gives the distinct assurance that she too was a Christian, and like-minded with her husband.

The prominent mention of this Phrygian matron is an illustration of the way in which Christianity, without meddling with social usages, introduced a new tone of feeling about the position of woman, which gradually changed the face of the world, is still working, and has further revolutions to affect. The degraded classes of the Greek world were slaves and women. This Epistle touches both, and shows us Christianity in the very act of elevating both. The same process strikes the fetters from the slave and sets the wife by the side of the husband, “yoked in all exercise of noble end,” – namely, the proclamation of Christ as the Saviour of all mankind, and of all human creatures as equally capable of receiving an equal salvation. That annihilates all distinctions. The old world was parted by deep gulfs. There were three of special depth and width, across which it was hard for sympathy to fly. These were the distinctions of race, sex, and condition. But the good news that Christ has died for all men, and is ready to live in all men, has thrown a bridge across, or rather has filled up, the ravine; so the Apostle bursts into his triumphant proclamation, There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus.”

A third name is united with those of husband and wife, that of Archippus. The close relation in which the names stand, and the purely domestic character of the letter, make it probable that he was a son of the wedded pair. At all events, he was in some way part of their household, possibly some kind of teacher and guide. We meet his name also in the Epistle to the Colossians, and, from the nature of the reference to him there, we draw the inference that he filled some “ministry” in the Church of Laodicea. The nearness of the two cities made it quite possible that he should live in Philemon’s house in Colossae and yet go over to Laodicea for his work.

The Apostle calls him “his fellow-soldier,” a phrase which is best explained in the same fashion as is the previous ” fellow-worker,” namely, that by it Paul graciously associates Archippus with himself, different as their tasks were. The variation of soldier for worker probably is due to the fact of Archippus’ being the bishop of the Laodicean Church. In any case, it is very beautiful that the grizzled veteran officer should thus, as it were, clasp the hand of this young recruit, and call him his comrade. How it would go to the heart of Archippus!

A somewhat stern message is sent to Archippus in the Colossian letter. Why did not Paul send it quietly in this Epistle instead of letting a whole Church know of it? It seems at first sight as if he had chosen the harshest way; but perhaps further consideration may suggest that the reason was an instinctive unwillingness to introduce a jarring note into the joyous friendship and confidence which sounds through this Epistle, and to bring public matters into this private communication. The warning would come with more effect from the Church, and this cordial message of goodwill and confidence would prepare Archippus to receive the other, as rain showers make the ground soft for the good seed. The private affection would mitigate the public exhortation with whatever rebuke may have been in it.

A greeting is sent, too, to “the Church in thy house.” As in the case of the similar community in the house of Nymphas Col 4:15, we cannot decide whether by this expression is meant simply a Christian family, or some little company of believers who were wont to meet beneath Philemon’s roof for Christian converse and worship. The latter seems the more probable supposition. It is natural that they should be addressed; for Onesimus, if received by Philemon, would naturally become a member of the group, and therefore it was important to secure their good will.

So we have here shown to us, by one stray beam of twinkling light, for a moment, a very sweet picture of the domestic life of that Christian household in their remote valley. It shines still to us across the centuries, which have swallowed up so much that seemed more permanent, and silenced so much that made far more noise in its day. The picture may well set us asking ourselves the question whether we, with all our boasted advancement, have been able to realize the true ideal of Christian family life as these three did. The husband and wife dwelling as heirs together of the grace of life, their child beside them sharing their faith and service, their household ordered in the ways of the Lord, their friends Christ’s friends, and their social joys hallowed and serene – what nobler form of family life can be conceived than that ? What a rebuke to, and satire on, many a so-called Christian household!

II. We may deal briefly with the apostolic salutation, “Grace to you and peace from God our Father and the Lord Jesus Christ,” as we have already had to speak of it in considering the greeting to the Colossians.

The two main points to be observed in these words are the comprehensiveness of the Apostle’s loving wish, and the source to which he looks for its fulfilment. Just as the regal title of the King, whose Throne was the Cross, was written in the languages of culture, of law, and of religion, as an unconscious prophecy of His universal reign; so, with like unintentional felicity, we have blended here the ideals of good which the East and the West have framed for those to whom they wish good, in token that Christ is able to slake all the thirsts of the soul, and that whatsoever things any races of men have dreamed as the chiefest blessings, these are all to be reached through Him and Him only.

But the deeper lesson here is to be found by observing that ” grace ” refers to the action of the Divine heart, and ” peace ” to the result thereof in man’s experience. As we have noted in commenting on Col. i. 2, ” grace ” is free, undeserved, unmotived, self-springing love. Hence it comes to mean, not only the deep fountain in the Divine nature, that His love, which, like some strong spring, leaps up and gushes forth by an inward impulse, in neglect of all motives drawn from the lovableness of its objects, such as determine our poor human loves, but also the results of that bestowing love in men’s characters, or, as we say, the “graces” of the Christian soul. They are “grace,” not only because in the aesthetic sense of the word they are beautiful, but because, in the theological meaning of it, they are the products of the giving love and power of God. “Whatsoever things are lovely and of good report,” all nobilities, tendernesses, exquisite beauties, and steadfast strengths of mind and heart, of will and disposition – all are the gifts of God’s undeserved and open-handed love.

The fruit of such grace received is peace. In other places the Apostle twice gives a fuller form of this salutation, inserting “mercy” between the two here named; as also does St. John in his second Epistle. That fuller form gives us the source in the Divine heart, the manifestation of grace in the Divine act, and the outcome in human experience; or as we may say, carrying on the metaphor, the broad, calm lake which the grace, flowing to us in the stream of mercy, makes, when it opens out in our hearts. Here, however, we have but the ultimate source, and the effect in us.

All the discords of our nature and circumstances can be harmonized by that grace which is ready to flow into our hearts. Peace with God, with ourselves, with our fellows, repose in the midst of change, calm in conflict, may be ours. All these various applications of the one idea should be included in our interpretation, for they are all included in fact in the peace which God’s grace brings where it lights. The first and deepest need of the soul is conscious amity and harmony with God, and nothing but the consciousness of His love as forgiving and healing brings that. We are torn asunder by conflicting passions, and our hearts are the battleground for conscience and inclination, sin and goodness, hopes and fears, and a hundred other contending emotions. Nothing but a heavenly power can make the lion within lie down with the lamb. Our natures are ” like the troubled sea, which cannot rest,” whose churning waters cast up the foul things that lie in their slimy beds; but where God’s grace comes, a great calm hushes the tempests, ” and birds of peace sit brooding on the charmed wave.”

We are compassed about by foes with whom we have to wage undying warfare, and by hostile circumstances and difficult tasks which need continual conflict; but a man with God’s grace in his heart may have the rest of submission, the repose of trust, the tranquillity of him who “has ceased from his own works”: and so, while the daily struggle goes on and the battle rages round, there may be quiet, deep and sacred, in his heart.

The life of nature, which is a selfish life, flings us into unfriendly rivalries with others, and sets us battling for our own hands, and it is hard to pass out of ourselves sufficiently to live peaceably with all men. But the grace of God in our hearts drives out self, and changes the man who truly has it into its own likeness. He who knows that he owes everything to a Divine love which stooped to his lowliness, and pardoned his sins, and enriched him with all which he has that is worthy and noble, cannot but move among men, doing with them, in his poor fashion, what God has done with him.

Thus, in all the manifold forms in which restless hearts need peace, the grace of God brings it to them. The great river of mercy which has its source deep in the heart of God, and in His free, undeserved love, pours into poor, unquiet spirits, and there spreads itself into a placid lake, on whose still surface all heaven is mirrored.

The elliptical form of this salutation leaves it doubtful whether we are to see in it a prayer or a prophecy, a wish or an assurance. According to the probable reading of the parallel greeting in the second Epistle of John, the latter would be the construction; but probably it is best to combine both ideas, and to see here, as Bengel does in the passage referred to in John’s Epistle, “votum cum affirmatione” – a desire which is so certain of its own fulfilment, that it is a prophecy, just because it is a prayer.

The ground of the certainty lies in the source from which the grace and peace come. They flow “from God the Father and the Lord Jesus Christ.” The placing of both names under the government of one preposition implies the mysterious unity of the Father with the Son; while conversely St. John, in the parallel passage just mentioned, by employing two prepositions, brings out the distinction between the Father, who is the fontal source, and the Son, who is the flowing stream. But both forms of the expression demand for their honest explanation the recognition of the divinity of Jesus Christ. How dare a man, who thought of Him as other than Divine, put His name thus by the side of God’s, as associated with the Father in the bestowal of grace? Surely such words, spoken without any thought of a doctrine of the Trinity, and which are the spontaneous utterance of Christian devotion, are demonstration, not to be gainsaid, that to Paul, at all events, Jesus Christ was, in the fullest sense. Divine. The double source is one source, for in the Son is the whole fullness of the Godhead; and the grace of God, bringing with it the peace of God, is poured into that spirit which bows humbly before Jesus Christ, and trusts Him when He says, with love in His eyes and comfort in His tones, ” My grace is sufficient for thee”; “My peace give I unto you.”

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Phm 1:1 a

1a, a prisoner of Christ Jesus, and Timothy our brother,

Phm 1:1 “Paul” The Greek name Paulos meant “little.” Several theories have been advanced about the origin of his Greek name.

1. a nickname describing his physical height, from a second century tradition that Paul was short, fat, bald, bowlegged, bushy eyebrowed, and had protruding eyes, which came from a non-canonical book from Thessalonica called Paul and Thekla, is a possible source of the name

2. Paul’s personal spiritual evaluation, he often called himself the “least of the saints” because he persecuted the Church as in Act 9:1-2 (cf. 1Co 15:9; Eph 3:8; 1Ti 1:15)

3. most Jews of the diaspora (Jews living outside of Palestine) were given two names at birth; one Hebrew (Saul) and one Hellenistic (Paul)

“a prisoner” The NT specifically states that Paul was in prison three times: (1) in Caesarea; (2) in Philippi; and (3) in Rome (with a possible allusion to imprisonment at Ephesus, cf. 1Co 15:32; 2Co 1:8). This writer assumes a Roman imprisonment in the early 60’s.

Because of the loving pastoral nature of this brief letter, many commentators have assumed that Paul chose this title instead of his usual opening affirmation of his apostleship.

“Christ Jesus” The variety of the titles for Jesus used in this short letter is amazing. Notice: Christ Jesus; Phm 1:1; the Lord Jesus, Christ, Phm 1:3; the Lord Jesus, Phm 1:5; Christ, Phm 1:8; Christ Jesus, Phm 1:9; the Lord, and Christ, Phm 1:20; Christ Jesus, Phm 1:23; and the Lord Jesus Christ, Phm 1:25.

“Christ” is the Greek equivalent to the Hebrew term “messiah,” which means “an anointed one” (see Special Topic at Col 1:1). It implied “one called and equipped by God for a specific task.” In the OT three groups of leaders were anointed: priests, kings, and prophets. Jesus fulfilled all three of these anointed offices (cf. Heb 1:2-3).

“Jesus” meant “YHWH saves” or “salvation is of YHWH” (cf. Mat 1:21). It was the OT name “Joshua.” “Jesus” is derived from the Hebrew word for salvation, “hosea,” suffixed to the covenant name for God, “YHWH” (see Special Topic at Col 1:3).

“Timothy” His name meant “honored by God” or “honorer of God.” He was converted through Paul’s witness on the first missionary journey to Derbe/Lystra (cf. Act 26:1). Paul invited him to join the missionary team on the second missionary journey, possibly to replace John Mark (cf. Act 15:36-41). He had a Jewish mother and a Greek father (Act 16:1; 2Ti 1:5). Paul circumcised him to facilitate his work among the Jews (cf. Act 16:3). He became Paul’s faithful representative, disciple and troubleshooter (cf. Act 16:1 to Act 17:14; Act 18:5 to Act 19:22; Act 20:4; Rom 16:21; 1Co 4:17; 1Co 16:10; 2Co 1:1; 2Co 1:19; Php 1:2; Php 2:19; Gal 1:1; Phm 1:4; and the two books 1 Timothy and 2 Timothy).

He is mentioned with Paul in several letters (cf. 1Co 4:12; 1Co 16:10; 2Co 1:1; Php 1:1; Col 1:1; 1Th 1:1; 2Th 1:1; 1Ti 1:2; 2Ti 1:2). This does not imply co-authorship, but Timothy’s presence and greetings. Timothy may have functioned as Paul’s secretary, or scribe, as did Silas, Tertius, and Tychicus.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

prisoner. Compare Eph 3:1; Eph 4:1. 2Ti 1:8.

Jesus Christ = Christ Jesus. App-98.

our = the.

unto = to.

dearly beloved. Greek. agapetos. App-130.

fellowlabourer. Greek. sunergos. See 1Co 3:9.

Fuente: Companion Bible Notes, Appendices and Graphics

1-3.] ADDRESS AND GREETING.

Fuente: The Greek Testament

Tonight let’s turn to Philemon. Philemon was written by Paul the apostle unto the man whose name is Philemon who lived in Colossi. This letter was written at the same time that Paul wrote the Colossian epistle. When Paul wrote the Colossian epistle, he made mention that he was sending the letter with Tychicus, and that also Onesimus, who was one of their own, would be coming with Tychicus with the epistle. The letter of Philemon involves this man Onesimus, for Onesimus was at one time a slave of Philemon, who had evidently stolen some money and had run away. Now Paul is returning him with this epistle in which Paul is interceding for Onesimus, that Philemon might receive him no longer as a slave but as a brother in Christ.

This is one of Paul’s prison epistles. And in it Paul not only asks Philemon to be merciful and gracious unto Onesimus, but also to be preparing a place for Paul to stay, for Paul is expecting to be released soon from prison, which he was released from that first imprisonment, later re-arrested and then executed. So,

Paul, a prisoner of Jesus Christ ( Phm 1:1 ),

The Bible tells us “whatsoever we do in word or deed, we should do all to the glory of God” ( 1Co 10:31 ). Paul in his service was a servant of Jesus Christ. As a servant of Jesus Christ, his life was totally committed to the cause of Jesus Christ. So whatever happened to him, he did not look upon it personally but as unto the Lord and for the Lord’s sake.

I think a lot of times we Christians get out of sorts because we are prone to personalize the reproach that comes on us for the cause of Jesus Christ. If while I am sharing my faith in Jesus Christ, or my love for the Lord with someone and they get upset with me and tell me that I’m a nut and things of this nature, I am prone to personalize the remarks, rather than realize that the animosity that they feel is not really directed towards me, it’s directed towards the Lord that I represent. And I think that it’s important that we make that distinction in our mind, that so oftentimes the reproach we bear is the reproach of Christ.

So that when in the early church they were beaten and told not to preach anymore in the name of Jesus, they rejoiced that they were counted worthy to suffer for Jesus Christ. And Paul talks about the many sufferings that he endured as filling up the afflictions of Christ. So here he sees himself, interestingly enough, not as a prisoner of Rome. Rome can’t hold Paul nor can it hold back the work of the Spirit of God in Paul’s life. “I’m a prisoner of Jesus Christ.” And when you see things that way, it puts a whole different light on our experiences. I can endure; I can accept it when I realize that it is for the Lord and in His name and for His cause that I am experiencing these things.

Paul when he talked to the Ephesians there at Miletus there on the beach, he spoke to them how that he was with them serving the Lord. And we need to realize that the Lord is our Master, we are serving Him. Whatever befalls us, befalls us for His sake and for His glory and that really we are His servants, and thus the results of our service are also because of that service. So I’m a prisoner of Jesus Christ.

and Timothy our brother ( Phm 1:1 ),

Now when Paul wrote the Colossian epistle, he also joined Timothy’s name with his, for Timothy was well known to the church in Colossi. He had been there with Paul ministering. It is also interesting as we complete the letter, Marcus, Aristarchus, Demas, Lucas, Paul said, “My fellow laborers”. These are the same men that Paul joins in his salutation in the Colossian epistle. So we know that they were both written at the same time.

By the time Paul wrote his second letter to Timothy in his second imprisonment, he said, “All of those from Asia have forsaken me” ( 2Ti 1:15 ), “Demas has forsaken me, having loved the present world” ( 2Ti 4:10 ), and so forth. So here with the epistle to Colossi, the same name that Paul joins with his in the closing salutation are joined in this epistle to Philemon. So he joins Timothy in the beginning as a greeting from Paul, and then also in the final salutation joins the same ones that he joins in the Colossian epistle. “To Timothy our brother,”

unto Philemon our dearly beloved, and fellowlabourer, and to our beloved Apphia ( Phm 1:1-2 ),

Now Apphia was probably Philemon’s wife. It is a feminine name and so it is probably the wife of Philemon that Paul is also greeting here at the beginning of the epistle.

and Archippus ( Phm 1:2 )

Now there are some commentaries that suggest that Archippus was the son of Philemon and that he was in the ministry. Paul speaks of Archippus as being

a fellowsoldier ( Phm 1:2 ),

And that was a phrase that was used of those who were also ministering together in the Gospel. And so the greeting probably to the household of Philemon, his wife Apphia, and his son Archippus.

and to the church that is in your house ( Phm 1:2 ):

So at least Philemon had a home Bible study going in Colossi and there was a letter sent to the entire church of Colossi, but Paul here greets the church that is in his house. Or the word here is “eklesia,” the assembly or those that are assembling in your house. In the early church they did not have church buildings. Quite often they met in homes and it was not at all uncommon to have a church within your house. And the church in its simplest form was constituted by two or three people gathering together in the name of Jesus. And Jesus said He would honor such a gathering. “Where two or three are gathered together in my name, there am I in the midst” ( Mat 18:20 ). And so Philemon had a church or a fellowship, a home Bible study going in his own house.

And the grace to you, and peace, from God our Father and the Lord Jesus Christ ( Phm 1:3 ).

So the typical Pauline greeting, “the grace, and the peace coupled together, from God and from the Lord Jesus Christ.”

I thank my God, making mention of thee always in my prayers ( Phm 1:4 ),

The men that God uses are men of prayer, among other things, and it is interesting how often Paul makes references to his own personal prayer life. For in each of the epistles, he makes mention how that he is praying for them continually. And in some of them, how he is interceding for them night and day. Paul’s life was a life of prayer, constantly in prayer, for Paul realized the power of prayer. You see, here was Paul imprisoned in Rome. Sitting there, as they believed, in the Mamartine prison, chained to a Roman guard. Rome could not stop the witness of Jesus Christ. For Paul through prayer was continuing his work in all of the churches that he had established as he prayed for them.

You see, the interesting thing about prayer is that it is not bound to locality as his service. We think that serving the Lord is probably one of the most important things that we can do. More important than service is prayer because there are times when through uncontrolled circumstances, our service must be limited. I mean if you’re sitting there in a jail cell and you’re chained to a Roman guard, your service is going to be quite restricted. But they could not restrict the power of Paul’s prayers.

And so he has continued to exercise a very dynamic and powerful ministry in prayer, as through prayer he went around to the various churches and to the various individuals mentioning them by name. And here he speaks of how he is mentioning Philemon always in his prayers. And so Paul had, no doubt, a very extensive prayer list as he prayed for the churches, the specific churches, and then as he prayed for those leaders within the churches by name, holding them up before the Lord. And so the tremendous power of prayer as he sat there in his jail cell, he was going out through prayer around the provinces of Asia, on into Greece, on back to Jerusalem and doing a work for God while confined in that prison cell.

Paul said,

Hearing of the love and the faith, which you have toward the Lord Jesus, and toward all the saints ( Phm 1:5 );

So Philemon was a blessed brother in Christ, one for whom Paul gave thanks because Paul heard of the love that Philemon had and of the faith that was demonstrated towards all the saints in the communication of his faith. Paul in the next verse speaks of the communication of this faith, which is faith in action. He demonstrated his faith to the church by what he did for the church and what he gave to those in the church and to those in need.

As James said, “You say you have faith: [well] you show me your works and I will show you your faith” ( Jas 2:18 ). And so Paul speaks of the faith that Philemon has that is actually proven or demonstrated in the fact that he is sharing with the church.

The word translated “communication” here is that Greek word “koinonia” which actually means the fellowship or the sharing, one, the sharing of what one has with others, the mutual sharing. Now Philemon probably was a very wealthy man, the fact that he had slaves. But he was also one who was willing to share what he had with others who didn’t have, and thus it was a demonstration of his true faith.

That the communication [or the koinonia, the fellowship or the sharing] of your faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus ( Phm 1:6 ).

So that work of Jesus Christ within his life was demonstrated by his life, and a life of love, and a life of sharing with those within the body of Christ.

Now Paul gets to the subject matter, Onesimus. “Wherefore” — well, you see I jumped verse seven tonight.

For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother ( Phm 1:7 ).

And so Paul really rejoiced in the witness of this man’s life and in the work of God within his life that was demonstrated through the works that he did.

Wherefore, though I might be very bold in Christ to enjoin thee that which is convenient [or fitting], yet for love’s sake I would rather beseech thee ( Phm 1:8-9 ),

Now Paul was the apostle, he had the authority as an apostle to enjoin or to order a person to do a particular thing. And though Paul said, I could enjoin you. I could order you to do this, I’m not going to order you, I’m going to beg you. I’m beseeching you.

Jesus said to His disciples that the Gentiles loved to exercise lordship. They loved to rule over people. They loved to show their authority. But he said it shall not be so among you. For whoever would be the chief among you, let him become the servant of all.

And so here is Paul. He has authority as an apostle. Rather than coming on heavy with authority and saying, Now, Philemon, this is what I’m commanding you to do, he said, “I’m begging you to do this, Philemon”. He’s appealing really to the love that he knows Philemon has, to the compassion that this man has demonstrated. And how much better it is when someone comes appealing to the higher nature of love.

Now there are some who aren’t moved much by love, and so the Bible says you got to save some by fear. And of course, some preachers really take that scripture to heart and they dangle people over the pit of hell every Sunday, in order that they might save some by fear. But there is another scripture that says, Don’t you realize that it is “the goodness of God that brings a man to repentance” ( Rom 2:4 ).

Now some are saved by fear, but that is a base motivation. Paul said it’s the love of Christ that constrains me. Drawn by the love of Christ, higher motivation. And so he chooses to appeal to the higher motivation, begging him because of the love that he knows he possesses. “Wherefore, though I might be very bold in Christ to order thee to do that which is right or fitting, yet for love’s sake I would rather beseech thee.”

being such a one as Paul the aged ( Phm 1:9 ),

How old was Paul? Paul at this point was probably in his late fifties or early sixties, but he had endured such hardship for the cause of Christ that his body was a wreck. And he spoke of his oft sicknesses many times. And so though he was only around sixty, he speaks of himself as the aged.

and now also a prisoner of Jesus Christ ( Phm 1:9 ).

Again, not acknowledging a prisoner of Rome, but a prisoner of Jesus Christ.

And I beseech thee for my son Onesimus, whom I have begotten in my bonds ( Phm 1:10 ):

Now in the Greek text, the word Onesimus comes at the end of this sentence. So Paul in the Greek text said, “I beseech thee for my son whom I have begotten in my bonds, Onesimus.” Now Onesimus was probably a name that had a strong reaction in Philemon’s heart and mind. He had been a slave. He evidently had stolen some money before he ran away. And Philemon was probably extremely upset over this, as you would be if someone that you had in your household that you trusted and all would suddenly take some money and run off.

When we were living in Huntington Beach, there was a little old man that came by and needing some help, and he was sort of a transient but our hearts went out to him. And so we fixed up a place for him to stay and we fed him and took care of him and gave him some money. And we came home one day and found that he was gone and my power tools were also missing. Now for several months you mention that man’s name to me and my blood boiled. I mean, I would have loved to have gotten hold of that fellow again. That was the best body grinder and my tools were just, you know, I really, they were tools that I had inherited from my brother when he was killed in a plane crash and I always had been a craftsman and loved working with tools. I couldn’t afford them myself but when I got them, you know, I really prized them and cherished them and to have this guy rip off my power — after we had done these kindnesses to him, shown him nothing but kindness and yet he turns around and rips — oh man, I’ll tell you.

And so Philemon probably had this same kind of reaction anytime you mentioned the name Onesimus, he’s, “Oh boy, if I could just get my hands on that fellow”, you know. And so Paul is careful not to mention his name at the beginning of the sentence. I beseech you for my son, whom I have begotten in my bonds, Onesimus. So he cushions the name by indicating that there has been a change in this fellow, that change that always takes place when one comes to know the power of Jesus Christ within their life. And Paul goes on to speak of the change that transpired in the life of Onesimus, but he calls him my son, begotten in my bonds,

which in time past [he said] was to thee unprofitable, but now he is profitable to you and to me ( Phm 1:11 ):

Now I want to beseech you for this young man. I know he was unprofitable. I know what he did, but he has changed. He is now very profitable to me and also to you.

And I am sending him again: and I am asking you to receive him, that is, he who has been begotten from me ( Phm 1:12 ):

He is part of me. He is out of my own heart.

Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel ( Phm 1:13 ):

Now I know Philemon you would like to be here to be ministered to me, because of these bonds. Paul still had a great work to do, but he would send those on errands. He was bound by a chain to the prison guard. But he was having them write letters for him. He was sending them out on missions and errands. And he said, I know Philemon that you would like to be here helping me in this condition, but he’s been here representing you, doing the work that you would like to be doing for me while I am here in these bonds.

Onesimus being a slave, of course, had that miserable lot in life of a slave. One of the most horrible and heinous things that man could ever do to his fellow man is to bring one into slavery. My heart goes out to those people who have become the slaves of the state in the communist country. One of the greatest evils of a man is the oppression of a fellow man.

In the Roman empire slavery was in deed a horrible crime against humanity. During the time that Paul wrote this epistle there were sixty million slaves in the Roman empire. There was always the fear that these sixty million people may rise up in mass, and it was always a constant threat to the Roman Empire. And thus whenever a slave showed any sign of rebellion, such as running away, he was dealt with extremely severely. Usually he was put to death in order to create fear in the hearts of the rest of the slaves, that this is what happens if you dare to rebel against the authority. The least thing that would happen would be an “F” branded into the forehead with a hot branding iron to create the scar so that always he would have the mark of the “fugetivos,” that of a fugitive, the mark of the runaway slave.

A slave had no rights, no rights of ownership, no rights of any kind. There was no one a slave could appeal to. If you were beaten, if you were robbed, whatever, you couldn’t appeal to anybody. There was no authority to protect you as a slave. Your master had the sole and complete authority over your existence, which he had the right to terminate at any time he desired. Any time he wanted to, he could kill you and he would not have to answer to any charges. Slaves were often beaten, kept in the most miserable condition by sadists who delighted in torturing them. A miserable lot in deed. Of course, those who were masters were enjoined by Paul in the Ephesian epistle how to treat their slaves with kindness and love.

But with Philemon, Paul is making an appeal now. Philemon could if he desired put Onesimus to death. He should have branded him according to the customs with the “F” in his forehead. But Paul is saying, I want you to receive him. I would have retained him with me that in your stead, in your place he might be ministering to me here in my bonds, but without your permission I would do nothing that you benefit should not be as it were of necessity but willing.

God does not want anything we do for Him or give to Him to be given out of necessity or out of pressure. God never uses pressure tactics on man. Now man often uses pressure tactics. I get some extremely high pressured letters filled with hype from a lot of these evangelists who would have me to believe that God is broke. And they are telling me how much money to send and to send it immediately. And even suggesting that if I don’t have it immediately available to go down to the bank and borrow it and send it to them to bail God out of the jam that he is in, because He overspent again last month. Pressure.

Paul said I don’t want to receive anything from you by necessity by pressure, by manipulation. Now I would have liked to have kept him with me, but I wouldn’t do it unless you gave your permission, because I want what is done; though he would have been very helpful to me. I want what you do to me not to be out of pressure, not out of necessity. I want you to do it willingly. And so Paul talking about our giving in his Corinthian epistle said it shouldn’t be of necessity, of pressure, but every man should purpose and so let him give, for God loves a cheerful, or in the Greek, a “hilarious” giver. So what you can give to God hilariously give, but what you can’t give hilariously keep. It is better that you keep it than to give it to God grudgingly. God doesn’t want anything done in a grudging way.

Now I can understand that I don’t want people to do things in a grudging way. I have had people give stuff to me and then I heard that they were going around grudging about what they give. I take it back and say, Hey I really don’t need this. Take it back. Oh no, it’s — No, I won’t keep it. You don’t want people to gripe. If they want to give because they love you, great, but if they are going to gripe about it and begrudge what they have given then I’d rather they not give. That is why when this fellow that gave us the house in Hawaii, he came up to us and said I would like my house back. We gave it back to him. I don’t want anything that a person has remorse afterwards that he has done it. And the same with God.

You want to serve the Lord, serve Him with a joyful, happy, willing heart. If you want to give to God, give with a joyful, happy, willing heart. And if you can’t give with a joyful, happy, willing heart, don’t give. Better not to give because you’re not going to get any reward for it anyhow. You give to God and you say, Oh, here You are, God, and you give something to God and you go around griping about it, God just marks it off. Just as though you hadn’t given it. You won’t get any credit for it, so you might as well keep it.

So Paul, I would like to have kept him with me, he was really a blessing, a benefit to me.

But I wouldn’t do it without your permission; because I want this benefit to me, not to come as a pressure or a necessity, but willingly ( Phm 1:14 ).

I want you if — I want it to be from your heart. You willingly doing it.

For perhaps he therefore departed for a season, that you should receive him for ever ( Phm 1:15 );

Now we don’t know what God is working out so many times in our lives when we have disappointments. When Onesimus took the money and split, Philemon was no doubt very upset. And he probably was saying, Why would God allow him to rip me off like that and take off? Why would God allow this to happen and all?

And Paul says, look, you don’t know. Maybe this was all a part of God’s plan to reach Onesimus with the gospel of Jesus Christ. Maybe you lost him for a little bit that you might gain him forever. For it was while he was in Rome that he came to the knowledge of Jesus Christ. Now he’s a brother in Christ, an eternal brother in Christ. So you lost him for a moment but you gained him forever. He’s now an eternal brother in the bond of Jesus Christ.

An interesting thing, during the hippie counterculture revolution, thousands upon thousands of young people left home. Many of them ran away from home. And the parents were so upset and disturbed their children had ran away from home. Well, many of them in their searching found Jesus Christ as the answer for their quest of life. And their parents lost them for a little while but they gained them as eternal brothers and sisters in the Lord. God did the work in their heart.

Sometimes a husband or a wife leaves. And there is such sorrow and grief. But you don’t know what God is working out. You don’t know, but what maybe they’ve left for a season that God might do an eternal work within their lives and bring things together as He wants them to be.

It is important that we learn to just commit our ways unto the Lord, every situation. Well, Lord, You’re in control. My life belongs to you. And I know, Lord, that You are controlling the circumstances that surround my life. And so work out Your plan and rather than getting all upset, rather than fretting, getting angry and all, it’s best that we just commit it to the Lord and say, Well, Lord, You’re in control and I don’t know what You’re doing but I just trust You, Lord. Now that is where faith comes in.

If I only can believe God when I can see what He’s doing, when I can understand His work, that isn’t faith and that doesn’t take any faith. What takes faith is to have that rest and confidence when things seem to be going completely against me. But they oftentimes only seem to be going completely against me as when Jacob said, “All things are against me”. Why did he cry that? Because he didn’t see everything. He said all things but he was wrong. All things weren’t against him. If he only knew the truth, some of the greatest, most happy moments of his life were just around the corner. That fellow down there in Egypt that seems to be so mean and hard is in reality his son Joseph who he has bereaved for so many years and he’s going to soon discover that his son is alive and he’s going to be embracing Joseph again. He doesn’t know the whole picture. He only sees a part of it and he cries out in dismay.

And we, so often, seeing just a part of the picture cry out in dismay. All things are against me. Oh, no, no, no, you don’t know the full cycle. You don’t know the full story. You don’t know what God is working out. Just wait, trust in the Lord, rest in Him and let God work it out and you’ll see that God’s plan was far wiser than anything you could have devised as He began to put together that eternal work in the hearts and the lives of your friends or in your own heart and life as you learn to trust in Him more completely. It is so important that we learn to just commit things unto the Lord, even those things that seem to be against us.

And so Paul’s rationale is a very reasonable rationale, looking at the consequences of Onesimus’ running away. The consequence was that he came to Jesus Christ and became a brother in Christ and will share eternity now together with Philemon. The end result is that he has become now a profitable person who was once unprofitable. And so I want you to receive him, Paul said.

Not now as a slave ( Phm 1:16 ),

Paul is asking Philemon to release him from this obligation of a slave.

but above a slave ( Phm 1:16 ),

I want you to receive him as

a beloved brother, especially to me, but how much more unto you, both in the flesh, and in the Lord ( Phm 1:16 )?

So Paul is asking for more than just forgiveness for Onesimus, he’s asking for a total pardon even from the slavery that he once endured. I want you to receive him, not as a slave anymore, more than a slave. I want you to receive him as a beloved brother. Release him from that slavery.

If you count me therefore a friend ( Phm 1:17 ),

A co-laborer. I want you to

receive him as myself ( Phm 1:17 ).

That you would treat him with the same kindness that you would treat me and have treated me. The same love, that you would do for him the things that you’ve done for me.

If he has wronged you, or owes you anything, put that on my account ( Phm 1:18 );

You just charge it to me.

For I Paul have written it with my own hand, I will repay it ( Phm 1:19 ):

And here we have Paul the intercessor, interceding with Philemon concerning this unprofitable slave who has now been converted to Jesus Christ, asking his release and release from slavery, to be received as a brother, to be received even above that as Paul himself. And to be forgiven any debt that he owes or at least that debt to be charged to Paul. Paul promises he’ll reimburse. “I will pay”. That’s intercession.

Now the Bible says that Jesus is “able to save to the uttermost, seeing he ever lives to make intercession for us” ( Heb 7:25 ). Isaiah prophesied that he would make intercession for the transgressors. Paul in Romans eight says, “Who is he that condemns? It is Christ who has died, yea rather, is risen again, and is even at the right hand of the Father, making intercession for us” ( Rom 8:34 ). Jesus is not condemning you, does not condemn you, has not condemned you, will not condemn you.

Jesus said, “I didn’t come to condemn the world but that the world through me might be saved” ( Joh 3:17 ). Who is he then that condemns? It isn’t Jesus. He’s making intercession for you. And even as Paul interceded for Onesimus, so does Jesus intercede for you. “Father, I want you to receive them, no longer as sinners but as those who have been washed and cleansed as brothers, eternal sons of God. Father, I want you to treat them even as You treat me”. Glorified together with Him. Seated together with Him in heavenly places. The Father’s blessing and grace and goodness to us as though we were His sons. And then finally, “if they owe you anything, put it to my account”.

And so all of my sins are charged to Jesus. All of my guilt is charged to Him. God laid on Him the iniquities of us all. If they owe you anything, put it to my account, I will pay. And Jesus paid it all, “all to Him I owe”. I love the last verse of that song, And when before the throne I stand in Him complete, Jesus died my soul to save. My lips shall still repeat, “for Jesus paid it all. All to Him I owe”. Sin had left a crimson stain but He washed it white as snow. And in His intercession for you and for me, He is asking that we receive with Him the honor and the glory of the eternal kingdom. Let all of our guilt be transferred to His account. All of our debt He has accepted the responsibility for.

So Paul said, I have written it with my own hand. I will repay it.

however I will make mention of the fact that you owe me even your own life ( Phm 1:19 ).

Evidently, Philemon was one of Paul’s converts. Paul had the opportunity of sharing with him the glorious gospel of Jesus Christ and so he owed to Paul his conversion, that gift of eternal life that he had because Paul was the instrument God used in bringing him to the knowledge of Jesus Christ. So if he owes you anything, put it on my account. However, I’ll remind you that you owe me quite a bit, you know, even your very own life.

Yes, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord ( Phm 1:20 ).

Now in our culture and in our modern use of the word “bowels”, it is difficult to understand why Paul would say such a thing as “refresh my bowels in the Lord.” But we’ve got to realize that we’re dealing with a different culture and different concepts of cultures. And according to the beliefs, and they may not be so far from right, according to the beliefs of the culture at that time, the deepest emotions of a man were not felt in the head but were felt in the region of the stomach.

When the grief was extremely deep, it was felt down in the area of the stomach rather than in the head. When the experiences of joy hit the sublime point, it wasn’t an experience that went on in your brain; it was an experience that went on deep inside of you, in the deep areas of you which they call the bowels. And so we are told to have bowels of compassion and bowels of mercy. And now Paul is speaking about joy supreme or the deepest kind of joy. This is the kind I want that is felt in the deep area.

Have you ever had an experience emotional so deep that you felt it sort of grab your stomach? You ever laugh so hard that you held your stomach? And because of that, they thought of the region of the stomach as being the area of the greatest joy and laughter and all. When you really get to laughing, man, it hurts your side. Doesn’t hurt your head. You don’t feel, you feel down here. And of course, we in our cheerful expressions and so forth, probably a carry over of the Victorian age, we’re reluctant to talk about certain portions of the body, and thus it does sound a little foreign to us but the reference is to joy or sorrow or whatever in the deepest area of a man’s being. And so it is emotions of the deepest sort that he is referring to here. Let me have joy.

Having confidence in your obedience I wrote unto you, knowing that you will do more than I say ( Phm 1:21 ).

Now this is known as a presumptive clause. And any of you who are aware of salesmanship knows what a presumptive clause is. You have laid out all of the merchandise and here’s a young girl and she’s buying some things for her hope chest. And so she wants some towels. So she’s in looking. She doesn’t know if she’s going to buy or not. But she’s looking at towels and you show her the quality and you tell her how nice they are. And then you get out your little order pad and you say, Now which colors did you want? That’s presumption. I’m presuming that she is going to buy them, so what color do you want, you know. Presumptive clause.

So Paul is using this presumptive clause on Philemon. I have confidence in your obedience, having this confidence in your obedience, I wrote unto you knowing that you’re going to do what I ask. You’re even going to do more. End of subject of Onesimus.

Now the close of the epistle.

Now also I want you to prepare me a place to stay: for I trust through your prayers that I shall be given unto you ( Phm 1:22 ).

So fix up my room, I’ll be there by the grace of God before long.

There salute thee Epaphras, my fellowprisoner in Christ Jesus; Marcus, Aristarchus, Demas, Lucas, my fellowlabourers. The grace of our Lord Jesus Christ be with your spirit. Amen ( Phm 1:23-25 ).

And so these same ones that Paul joins with his name in the greeting to the Colossian church are joined in the greeting to Philemon as we come to the close of this little personal letter.

Next week Hebrews chapters one and two.

Father, how grateful we are for the great high priest, Jesus Christ, who has gone into heaven for us to there stand as our representative and to make intercession for us. How thankful we are, Lord, that You have taken our case and You have chosen to represent us before the Father. We love You and we appreciate all You’ve done for us. And we thank You, Lord, that one day You will present us faultless before the presence of His glory with exceeding joy. Lord, You’re so good, so good to us and we thank You for it. Amen.

Now may the Lord be with you and bless you this week abundantly. May you experience real growth in your walk with Jesus Christ. May the grace of God abound unto you in all things as you experience again the touch of God’s love and of His Spirit as He strengthens you, and as He guides you, and as He helps you, and as He works in you that perfect work. In Jesus’ name. “

Fuente: Through the Bible Commentary

Phm 1:1. Paul, a prisoner of Jesus Christ,

This is one of Pauls private letters, though it has the stamp of inspiration upon it. It was not written concerning church business, nor to teach some great doctrinal truth, but there was a runaway slave who had come to Rome, and who had been converted under Pauls ministry, and Paul was sending him back to his master; and this was the letter which he was to take with him, to make some sort of apology for him, and to ask his master to receive him with kindness, and to forgive his fault. Every word of this Epistle is very wisely put. Paul begins by calling himself a prisoner of Jesus Christ. Who would not grant him his desire when he was wearing a chain for Christs sake? If a letter were to come to you from some beloved minister, whom you knew to be lying in a dungeon and likely soon to die, you would be greatly touched if you noticed the traces of the rust of his fetters on the letter. Paul, a prisoner of Jesus Christ,

Phm 1:1-2. And Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer, and to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house:

He joins Timothy with himself, to give double weight to the message. Probably Timothy was well known to Philemon, and much respected by him, so he puts Timothys name that there might be two to plead with him. Then, notice the loving titles with which Paul addresses Philemon: our dearly beloved, and fellow labourer. Probably the person whom Paul called beloved Apphia was Philemons wife, so he writes to her also. Perhaps the wife was the more tender-hearted of the two, and might put in a good word for Onesimus, and her husband would all the more readily grant Pauls request. He also mentions Archippus, who was either the pastor of the church at Colosse, or an evangelist who stayed occasionally at the house of Philemon. So he mentions him with all the rest of the household who met there for worship, and so made up the church in the house.

Phm 1:3-7. Grace to you, and peace, from God our Father and the Lord Jesus Christ. I thank my God, making mention of thee always in my prayers, hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints; that the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus. For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.

Paul recalls how much Philemon had done in the comforting of persecuted and poor saints. And when you are about to ask a favor of anyone, it is well to show your gratitude for what you or others have already received from him.

Phm 1:8-9. Therefore, though I might be much bold in Christ to enjoin thee that which is convenient, yet for loves sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.

He says in effect, I am an apostle, and I am your spiritual father, so I might have spoken with authority to you, and have said, It is your duty to do this; but I am not going to do anything of the kind. I am going to plead with you, and beseech it of you as a kindness and a favor. Pay a loving tribute to my old age; and beside that, I am a prisoner shut up in the dungeon for Christs sake; hear the clanking of my chains, and grant my request for loves sake.

Phm 1:10. I beseech thee for my son Onesimus, whom I have begotten in my bonds:

He came to hear me preach in the prison. He has been listening to me while I am still a captive, and he has been given to me, as another son in the gospel, to be a comfort to me in my bonds. I beseech you for him.

Phm 1:11-12. Which in time past was to thee unprofitable, but now profitable to thee and to me: whom I have sent again:

He was thy slave, and therefore I have sent him back to thee.

Phm 1:12. Thou therefore receive him, that is, mine own bowels:

Look upon him as though he were my very heart, and receive him as you would receive me if I could go to you.

Phm 1:13-14. Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel: but without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.

I would have kept him, says Paul, for I need someone to be my companion, to comfort me in my distress; but I would not do it without asking your leave, lest I should seem to take advantage of you. Though I know that you would willingly consent to it, yet, nevertheless, that it might be perfectly voluntary on your part, I have sent him back to you, that you may do as you will with him.

Phm 1:15-17. For perhaps he therefore departed for a season, that thou shouldest receive him for ever; not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord? If thou count me therefore a partner,–

If thou hast true fellowship and communion with me,

Phm 1:17. Receive him as myself.

How beautifully this is put all through! It very much reminds me of our Lord Jesus Christ, who seems to say to the Divine Father, This poor child is in fellowship with me. Receive him, therefore, as myself; and this is just what God does in the case of repenting and believing sinners; he receives them just as if he could see Christ in them.

Phm 1:18. If he hath wronged thee, or oweth thee ought, put that on mine account;

How generously this is put by this poor prisoner at Rome, and how gloriously, in this, he is like our Master, who stands as Surety for us!

Phm 1:19. 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.

Paul had been the means of Philemons conversion, so he was immeasurably in debt to the apostle; but Paul only gently reminds him of the fact as a reason why he should deal kindly with Onesimus for his sake.

Phm 1:20. Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord.

You have refreshed others, then, surely, you will not let me be without refreshment now You have been very kind to all sorts of saints; then you cannot be unkind to the man who is your own spiritual father.

Phm 1:21. Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say.

This is delicately yet forcibly put, and we feel certain that Philemon must have done as Paul wished, even though we have no record of the fact.

Phm 1:22-25. But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you. There salute thee Epaphras, my fellowprisioner in Christ Jesus; Marcus, Aristarchus, Demas, Lucas, my fellowlabourers. The grace of our Lord Jesus Christ be with your spirit. Amen.

Fuente: Spurgeon’s Verse Expositions of the Bible

Phm 1:1. , Paul) A familiar and exceedingly courteous (, urbane) epistle, concerning a private affair, is inserted among the books of the New Testament, intended to afford a specimen of the highest wisdom, as to the manner in which Christians should manage civil (social) affairs on more exalted principles. Frankius says: The single epistle to Philemon very far surpasses all the wisdom of the world. Prf. N. T. Gr., p. 26, 27.-, a prisoner) and therefore one to whom why should Philemon refuse his request? Phm 1:9.-, Timothy) This epistle (Phm 1:22) was written before the second Epistle to Timothy.

Fuente: Gnomon of the New Testament

Philemon 1:1

Paul, a prisoner of Christ Jesus,-Paul was now a prisoner at Rome. It is interesting to note the name prisoner is here used instead of apostle as in the Colossian Epistle written at the same time. There Pauls captivity is dwelt upon mainly as a ground of thankfulness. Here on the contrary in this personal Epistle and in accordance with his courtesy not to command, but for loves sake to entreat.

and Timothy our brother,-Timothy may have written this Epistle as he did those written to the Ephesians and Colossians.

to Philemon our beloved and fellow-worker,-Philemon was evidently a man of some wealth and standing in the city and church, and was an earnest worker for the Lord Jesus Christ. On account of his devotion to Christ, he calls him “our beloved, and on account of his labors for the advancement of the cause of Christ and fellow-worker. In that age all Christians were expected to be active in the service of the church, and the distinction between the clergy and the laity was unknown. The probabilities are that Philemon was a public teacher in the church at Colosse and probably a laborer in the surrounding country and towns.

Fuente: Old and New Testaments Restoration Commentary

The letter to Philemon is of a personal nature. In all probability Philemon was a native of Colossae, and a member of the Church there. While the letter is addressed to him, his whole household and the whole Church were included.

The apostle began by expressing his thankfulness for Philemon. His purpose was to seek an action by Philemon in harmony with his Christian position. The real reason of the letter emerges when Paul appealed to Philemon, rather than commanded him, to certain action in the case of Onesimus, his runaway slave. Paul based his appeal on his personal love, the fact that he was such a one as “Paul the aged”; and also on the change that had been wrought in the man Onesimus. He drew two portraits of the man by the use of two words. He had been “unprofitable.” He was now “profitable,” or, to be more correct, he was “well profitable,” that is, completely so. Therefore the appeal to Philemon was to take Onesimus back because of the change that had taken place in him, and to receive him no longer as a slave but as a brother.

The letter closed with the expression of the apostle’s hope that he would be able to visit Philemon, and the request that a lodging be prepared for him. Salutations from the little group who were with him in Rome and the benediction brought the letter to its close. The benediction had to do with grace, which is here described as “the grace of our Lord Jesus Christ.” Of course, it was the grace of God, but it is here described as that of our Lord Jesus Christ, because in Him was manifested the effect of the grace of God in human life.

Fuente: An Exposition on the Whole Bible

TO PHILEMON

—-

THE SALUTATION

1-3. Paul a prisoner of Christ Jesus, and Timothy the brother, to Philemon our beloved and fellow-laborer, and to Apphia our sister, and to Archippus our fellow-soldier, and to the church which assembles in thy house: Grace be unto you, and peace from God our Father, and from the Lord Jesus Christ.

1. : a prisoner of Christ Jesus. (Comp. Eph 3:1.) In fetters because of his labors as an apostle of Christ. These words, at once awakening special interest and compassion, prepare the way for the apostles request. The title apostle is laid aside as not befitting a private and friendly letter.

: The name of Timothy is associated with that of Paul in 2 Cor., Phil., Col., 1 and 2 Thess. Here each has a separate designation. Comp. Php 1:1, where they are joined under the common title . When Paul names others with himself in the address, it is usually because of the relations of those named to the church addressed. The mention of Timothy here may be owing to personal relations between him and Philemon; so that the appeal would be the stronger by the addition of Timothys name. Timothy appears to have been with Paul during a great part of his three years residence in Ephesus. He may have become acquainted with Philemon there.

: Thus also are designated Quartus, Rom 16:23; Sosthenes, 1Co 1:1; Apollos, 1Co 16:12. Timothy is not called an apostle. (See 2Co 1:1; Col 1:1.) Although Paul does not confine the name of apostle to the twelve (see Rom 16:7; 1Co 9:5, 1Co 9:6), the having been an eyewitness of the risen Christ was an indispensable condition of the apostolate; and Timothy was a late convert, residing at Lystra, far distant from the scene of Christs personal ministry. (See Lightf. on The Name and Office of an Apostle, Comm. on Galatians, p. 92.)

: See Introduction.

: our beloved and fellow-laborer. (Comp. Act 15:25.) Theoph. says: , , , . If beloved, he will grant the favor; if a fellow-worker, he will not retain the slave, but will send him forth again for the service of preaching.

Weizsckers statement (Apost. Zeit. p. 333) that applied by Paul to individuals indicates that they were his own converts, needs more evidence than is furnished by Rom 16:5, Rom 16:8, Rom 16:9, Rom 16:12.

: Only in Paul and 3 Jn. viii. (See Rom 16:3, Rom 16:9, Rom 16:21; Php 2:25; Col 4:11, etc.)

: Of myself and Timothy.

2. : and to Apphia our sister.

DKL, Syr.sch, Syr.P, add .

is a Phrygian name. Not the same as (Act 28:15). She is commonly supposed to have been Philemons wife, which is the more probable because the case of the slave was a household matter. Uxori ad quam nonnihil pertinebat negotium Onesimi (Beng.). Unless especially related to Philemon, her name would naturally have stood after the one which follows.

: In the Christian sense.

: Possibly a son of Philemon. He is mentioned Col 4:17 with a special admonition to fulfil the ministry () which he received in the Lord; from which it may be inferred that he was an office-bearer in the church. A reason for addressing him in this letter, even if he was not a member of Philemons household, might lie in the fact that Onesimus was to be received into the church in which Archippus exercised his ministry.

Different speculations have made him a bishop, a deacon, a presbyter, and an evangelist. Opinions differ as to whether his ministry was at Coloss or at the neighboring city of Laodica, since his name occurs in the epistle to Coloss, immediately, it is said, after the salutations to the Laodicans. On the other hand, Wieseler (Chronol. des Apost. Zeital.) argues that if Archippus had been a Colossian it is not easy to see why Paul in vs. 17 makes him to be admonished by others. We do not know the motive of the exhortation. It does not immediately follow the salutations to the Laodicans. If Archippus had not resided at Coloss, Paul would probably have caused a salutation to be sent to him as well as to Nymphas. It is very strange that Paul should have conveyed this admonition to Archippus through a strange church, more especially when he had written at the same time to Archippus in this letter, addressing him jointly with Philemon. That the admonition to Archippus in Col. implies a rebuke (Lightf.) is not certain. (Comp. Act 12:25.)

: fellow-soldier. Only here and Php 2:25; but comp. 2Ti 2:3. The veteran apostle salutes his younger friend as a fellow-campaigner in the gospel warfare. It is unnecessary to search for any particular crisis or contest in church affairs in which they were associated. The figure may have been suggested by Pauls military associations in Rome.

: to the church in thy house. The assembly of believers which met at Philemons house. In large cities there would be several such assemblies, since no one house could accommodate the whole body, and besides, a large assembly of the whole church would have awakened the suspicion of the Roman authorities. (Comp. Act 12:12; Rom 16:5; 1Co 16:19; Col 4:15, and see note at the end of the chapter.) was originally a secular word: an assembly of citizens called out. So Act 19:39; LXX; 1Ki 8:65. Used of the congregation of Israel (Act 7:38). The Jewish assembly is more commonly styled , as Act 13:43. denotes the Christian community in the midst of Israel (Act 5:11, Act 5:8:1, Act 5:12:1, Act 5:14:23, Act 5:27). , however, is used of a Christian assembly (Jam 2:2). Both in the Old and New Testament implies a community based upon a special religious idea, and established in a special way. The word is also used in N.T. of a single church or assembly, or of a church confined to a particular place, as the church in the house of Prisca and Aquila (Rom 16:5), or of Philemon as here; the church at Corinth, Jerusalem, etc. In these assemblies in private houses messages and letters from the apostles were announced or read. It is perhaps to the address of this letter to a congregational circle, as well as to an individual correspondent, that we are indebted for its preservation. Paul must have written many such private letters. The character of the address emphasises the importance of the subject of the letter as one affecting both the household circle and the church.

3. , etc.: See on Php 1:2.

4-7. Because I hear of the love and faith which you have towards the Lord Jesus and to all the saints, I thank God whenever I make mention of you in my prayers; praying that in your full knowledge of every spiritual blessing which we as Christians possess, your faith may prove itself for the glory of Christ in the communication of its fruits to others. For on hearing from you, I had much joy and comfort on account of your love, because of the refreshment which the hearts of the saints have received from you, my brother.

4. , etc.: I thank my God always when I make mention of you in my prayers. (See on Php 1:3.) Thus is connected with . (Comp. Rom 1:8-10; 1Co 1:4; Col 1:3, Col 1:4.) The construction probably accords with Col 1:3, Col 1:4, since there is a close correspondence of the phraseology, and the two letters were written at the same time. defines . (See on Php 1:4.)

Ellic. differs from most of the modern commentators by connecting with .

All that the apostle had heard of Philemon caused him to add thanksgiving to his prayers. Notandum quod pro quo gratias agit, pro eodem simul precatur. Nunquam enim tanta est vel perfectissimis gratulandi materia, quamdiu in hoc mundo vivunt, quin precibus indigeant, ut det illis Deus non tantum perseverare usque ad finem, sed in dies proficere. Haec enim laus quam mox Philemoni tribuit, breviter complectitur totam Christiani hominis perfectionem (Calv.).

: when engaged in offering my prayers. blends the temporal with the local force. For , prayer in general, see on Php 4:6. Any special petition would be , which is implied in .

5. : because I hear, through Epaphras (Col 1:7, Col 1:8, Col 1:4:12), or possibly from Onesimus himself.

indicates the cause of ; not the motive of the intercession, as De W., which would leave . without a cause assigned for it; while the mention of Philemon did not require that a motive should be assigned.

: thy love and faith which thou hast towards the Lord Jesus and to all the saints.

. . . ACD*, 17, 137, WH.

. . DFGKLP, Syr.P, Tisch., R.T., Weiss.

Love and faith are both exercised towards the Lord Jesus, and by a hasty and compressed construction, due to the momentum of the previous part of the clause, the saints also are made the objects of both love and faith, instead of his writing, the love and the faith which thou hast towards the Lord Jesus, and the love which thou hast to all the saints. (Comp. Col 1:4.) Faith works by love, and love exercised towards the saints is a work of faith. In the next clause he speaks of a communication of faith to others. Lumby very aptly says: The love was displayed towards the Christian congregation, the faith towards the Lord Jesus Christ; but they are so knit together where they truly exist that St. Paul speaks of them both as exhibited alike towards Christ and towards his people.

A parallel is furnished by Eph 1:15, if is omitted from the text with AB, WH., R.T. Tisch. retains. See WH., ad loc., Gk. Test., Notes on Select Readings. (Comp. Tit 3:15.) Mey., Win. (l. 2), Beet, render fidelity or faithfulness, a sense which is found in N.T. though rarely (see Rom 3:3; 1Ti 5:12; Tit 2:10), and which is habitual in LXX. (See Lightf. Comm. on Gal. p. 152, and Hatch, Essays in Bib. Gk. p. 83 ff.). But (1) with never occurs in this sense in N.T. (See 1Co 13:13; Gal 5:6; 1Th 1:3, 1Th 1:5:8; 1Ti 1:14, 1Ti 1:6:11; 2Ti 2:22.) This is not affected by the fact that here precedes . (See Eph 6:23.) Gal 5:22 and 1Ti 4:12 are not in point. In those passages the words occur in enumerations; and in Gal 5:22 is entirely detached from . (2) in N.T. never means to have fidelity. The phrase occurs eleven times, and always means to have faith. A very common explanation is by the rhetorical chiasmus or cross-reference, by which is referred to , and to . . But the examples of chiasmus commonly cited, even from the class., illustrate mainly the mere arrangement of the words, as where the adjective and the noun are in inverse order in two successive clauses. (See Jelf, Gram. 904, 3; Farrar, on the rhetoric of St. Paul, Life and Work, i. 626.) Besides, the connects with the entire clause . . . The position of indicates that it belongs to both . and . Comp. the different arrangement in Col 1:4.

: nowhere else with as directed at Christ. Of faith towards God, 1Th 1:8. Comp. (2Co 3:4). commonly with in Paul. (See Rom 5:8; 2Co 2:8; Col 1:4; 1Th 3:12; 2Th 1:3; but comp. 2Co 8:7; 1Co 16:24.) The use of different prepositions is not to be accounted for on the ground of Pauls fondness for varying the prepositions without designing to express a different relation (Mey.). Paul does, indeed, often use different prepositions in one clause and with reference to one subject in order to define the conception more accurately (Rom 3:30, Rom 3:11:36; Gal 1:1, Gal 1:2:16; Col 1:14); but it is too much to say that no different relation is intended.

See Holtzn. Pastoralbr. p. 101; Winer, xlvii.; Deissmann, Die neutest. Formel in Christo Jesu, pp. 5, 6.

Bearing in mind that . and . are so closely related in this passage (see above, and Oltr. ad loc.), may be taken in the sense indicated in the notes on Php 2:30, Php 4:6, as expressing, not the mere direction of faith and love towards Christ (Lightf., Ellic., Alf.), but the relation of loving and believing intercourse with him; while indicates the direct practical bearing of faith and love on the Christian brethren.

in class. occurs frequently of all sorts of personal intercourse. (See Hom. Od. xiv. 331, xix. 288; Thucyd. ii. 59, iv. 15, vii. 82; Hdt. i. 61.) It occurs with , , , and with in the sense of a pledge (Thucyd. iv. 51; Xen. Cyr. iii. 1, 39).

6. : that the communication of thy faith may become (or prove itself) effectual. The thought grows directly out of . . ., and expresses the purpose of the intercession, . . etc., in vs. 4. (Comp. Mat 2:23, Mat 2:6:2, Mat 2:16; Act 9:17; 1Co 1:29; 2Th 1:12.) He prays that the love and faith which so greatly aid and comfort all the saints may likewise communicate their blessing to Onesimus, though he does not mention his name. Notice the general similarity of structure between this passage and Eph 1:16, Eph 1:17; Php 1:3 ff.; Col 1:3 ff.-a prayer after the thanksgiving, followed by a final particle introducing a clause. Alf. and Oltr. take with . . . . signifies the communication of thy faith to others, Onesimus among them: your faith imparting its virtue through your deeds of love. is used as in Rom 15:26; 2Co 8:4, 2Co 8:9:13; Heb 13:16.

Mey. connects with , and explains as the fellowship entered into by the saints with Philemons Christian fidelity. Thus, the faith which thou hast in order that the fellowship of the saints with it may not be a mere idle sympathy, but may express itself in action. Oltr., the communion established by faith between Paul and Philemon. Beng., the faith which thou hast and exercisest in common with us. Lightf., apparently taking as genit. of possession or source, your charitable deeds which spring from your faith.

: effectual, only twice by Paul. (See 1Co 16:9, and comp. Heb 4:12.) Effectual by reason of the fruit which follows. The Vulg. evidens is probably from a reading .

: in the full knowledge. For ., see on Php 1:9. The subject of the . is Philemon. The apostle prays that, working in the sphere of full knowledge, the communication of Philemons faith may prove itself effective. In other words, the knowledge of every good thing-gospel truth, the principles of Christian fraternity and ministry, the ends of Christian striving, the supplies furnished by the divine Spirit-is the element in which Philemons faith will develop to the greatest advantage of others, including Onesimus. The larger his knowledge of such good things, the more will he be moved to deal kindly and Christianly. He will recognise through this knowledge the rightness of Pauls request, and will not allow his resentment towards Onesimus to prevent his recognising the good which the knowledge of Christ has developed in him.

Mey., Ellic., Beet, Calv., refer to the knowledge possessed by others. Thus, Mey., That whoever enters into participation of the same (fellowship) may make this partaking, through knowledge of every Christian blessing, effective for Christ. This is determined by his explanation of . . See above.

The prayer for is characteristic of this group of epistles. (See Eph 1:17; Php 1:9; Col 1:9, Col 1:10, Col 1:2:2, and comp. Rom 12:2; Eph 4:13; Tit 1:1.) For this use of , marking the sphere or element in which something takes place, see 2Co 1:6; Col 1:29.

: of every good thing that is in you, as Christians. Every spiritual gift which you possess. (Comp. Eph 1:3, Eph 1:17.)

after , DFgrGKLP; Tisch., WH. [], Weiss, R.T.; AC, 17, om. .

, FGP, 17, 31, 37, 47, 80, 137, Vulg., Cop., Syr.sch et P, Tisch., Weiss, R.T.

For ACDKL, WH., read .

: unto Christ. Connect with . . Unto Christs glory-the advancement of his cause. Compare (Php 1:5). That ultimate reference to Christ which is the life of all true Christian work, and alone renders communication energetic (Bp. of Derry). Bonum nobis exhibitum redundare debet in Christum (Beng.). Not = .

added by c DFGKLP, Vulg., Syr.P, Arm.

Text, WH., Tisch., R.T., Weiss.

7. : for I had much joy.

A few secondary uncials and some Fath. read .

DCKL, Syr.utr, for .

gives the reason for the thanksgiving in vs. 4, 5, and this verse takes up the two points of the thanksgiving,-the love and the ministry to the brethren.

Ellic., De W., v. Sod., Alf., connect with the prayer just preceding. Beet with both the thanksgiving and the prayer.

: I had, when I received the report. Comp. (vs. 5).

: because. Explaining more particularly the . . . : the hearts. (See on Php 1:8.)

: See on Php 1:1.

: have been refreshed. , originally to cause to cease as pain or sorrow. Hence to relieve or refresh. (See Mat 11:28, Mat 11:26:45; Mar 6:31; 1Co 16:18; 2Co 7:13.) In Attic prose it is almost a technical expression for the resting of soldiers. Its dominant idea is refreshment in contrast with weariness from toil. (See Schmidt, Synon. 25, 2.) Lightf. says it expresses a temporary relief, as the simple expresses a final cessation. This needs qualifying. The compound does express a temporary relief. frequently in LXX of the rest of the Sabbath. So Mar 6:31, of the temporary retirement of the disciples. But, on the other hand, the refreshment promised by Christ to the weary (Mat 11:28, Mat 11:29) is not a mere temporary relief, and the word is used of the rest of the blessed dead, Rev 14:13.

Often in Ign. in the phrase () (Eph. ii.; Smyr. ix., x., xii.; Trall. xii.; Mag. xv.; Rom. x.).

: Not brother indeed, but a simple expression of affection. (Comp. Gal 6:18.)

8-20. Wherefore, although my relations to you would warrant me in enjoining on you that which is fitting, yet, for loves sake, I prefer to ask it of you as a favor; being such as I am, Paul, an old man, and a prisoner for the gospels sake. I entreat you, therefore, on behalf of my son Onesimus, who has been converted through my instrumentality during my imprisonment. Once indeed he was not what his name implies, but was useless to you. Now, however, he is profitable both to you and to myself. I send him back to you, dear though he is to me. I had indeed a mind to keep him with me in order that he might minister to me in my imprisonment as you yourself would gladly have done; but I was unwilling to do anything without your concurrence, for I desired that your service to me should be voluntary and not of necessity. And then it occurred to me that God had allowed him to be thus separated from you for a time, in order that he might come back to you a better servant and a Christian brother besides. Such a brother he is to me; how much more to you his rightful master. I ask you then, in view of our mutual fellowship, to receive him as you would me; and if he has wronged you in any way, or is in your debt, put that to my account. This is my promise to repay it, signed with my own hand; though I might intimate that it is you who are my debtor for your very self; since it was through me that you became a Christian. Receive Onesimus then, and thus render me a personal favor, affording me joy and refreshment in Christ.

8. : wherefore: because I am thus comforted by you. Connect with , vs. 9, and not with the participial clause.

: though I have much boldness in Christ. Boldness growing out of their Christian relations. Their personal intimacy, St. Pauls apostolic office, and Philemons obligation to him for his conversion (vs. 19), would warrant the apostle, if so disposed, in laying his commands upon Philemon in the matter of receiving Onesimus.

v. Soden thinks that no allusion to apostolic authority is intended, because the apostolic title is omitted in the introduction. But this does not necessarily follow. Even though the title is omitted, there is no reason why Paul should not allude to his apostolic authority.

For , see on Php 1:20. , to enjoin or command, is used rather of commanding which attaches to a definite office and relates to permanent obligations under the office, than of special injunctions for particular occasions (. See Schmidt, Synon. 8, 10).

: that which is fitting. (See Eph 5:4; Col 3:18; LXX; 1 Macc. 10:40, 11:35; 2 Macc. 14:8.) The primary meaning of the verb is to have come up to or arrived at, as to have attained a standard of measurement or weight, or to have reached a height. Hence, to have come to one so as to have become his; to pertain to or belong to him. Comp. Hdt. 6:109: : and how it comes to thee to have, in some sort, authority over these things.

9. : for loves sake. Love in its widest sense, as the characteristic virtue of all Christians. Not to be limited to the affection between Paul and Philemon.

: rather than command thee. The object of comparison is omitted. (See on Php 1:12.) Paul desires to obtain for loves sake and by asking, what he might have obtained by authority. Comp. the opening and close of Plinys letter to a friend on a similar occasion: Vereor ne videar non rogare sed cogere (Ep. ix.).

, : being such (as I am), as Paul the aged and now also a prisoner of Jesus Christ, I beseech thee. Paul would say: I might justly enjoin thee, but, for loves sake, I rather beseech thee. This general statement of his attitude stands by itself, and forms a complete sentence. He then goes on to define. I do not speak as an apostle, but simply in my personal capacity. Being such as I am,-Paul, an old man, a prisoner of Christ,-I beseech thee, etc. Thus a period is placed after , vs. 9. is Pauls general description of himself, which is farther defined with the three particulars,-Paul, aged, a prisoner. Accordingly points forward to these details.

There is much difference among interpreters as to the connection. The points in question are:

(1) Whether is to be connected with or separated from it.

(2) Whether begins a new sentence or is connected with the preceding , i.e. whether a period or a comma shall be placed after . (vs. 9).

(3) Whether the thought in . refers back to Pauls attitude as a suppliant ( . . . .), or to his claim as an apostle (. . .), or points forward to his attitude as merely Paul, an old man and a prisoner.

As to (1), Lightf., Dw., Beet, R.V., make . and correlative: such an one as Paul. But can be defined only by a following adjective, or by , , , or with the infin. Never by . followed by occurs nowhere in N.T., and Lightf. has not established the correlation by the single citation from Plat. (Symp. 181 E) and another from Alexis. Besides it is doubtful whether the reference to Symp. is in point; for may be taken absolutely there, and need not be correlated with . (See Jelf, 655.) This absolute use of is well established. (See Hom. Il. vii. 42; Soph. Aj. 1298; Philoct. 1049; Plat. Repub. 429 B.) Moreover, the rule which makes refer to what precedes, while refers to what follows, is often reversed (Jelf, 655). Professor Sophocles says: Unless the Greek be irregular, and cannot be reciprocal terms.

(2) Period after (vs. 9), by Ellic., Mey., Alf., De W., v. Sod., Oltr. Comma after , and . the continuation of the preceding clause (Lightf., Dw.). I beseech thee, being such an one as Paul, etc. In that case the . of vs. 10 is resumptive.

(3) is referred to Pauls attitude as a suppliant by Mey., v. Sod., Ellic., Alf.

, , : Apparently three details of . are intended. Some, however, take . and . as one conception (Luth., Calv., De W., Ellic., Oltr.).

: an aged man. His precise age cannot be determined. He is called at the time of the martyrdom of Stephen (Act 7:58); and if, at the time of writing this letter he were sixty or even fifty years old, there would be no impropriety in his calling himself . The term is wholly relative. He might have aged prematurely under his numerous hardships. According to Hippocrates, a man was called from forty-nine to fifty-six; after that, .

Lightf. conjectures that the reading is , an ambassador, in accordance with Eph 6:20; and that that should be the meaning even if is retained. So WH. The two forms are certainly interchanged in LXX. (See 2Ch 32:31; 2Ch_1 Macc. 13:21, 14:21, 22; 2 Macc. 11:34.) Both in Eph 6:20, and 2Co 5:20, is used in connection with public relations. Ambassador does not seem quite appropriate to a private letter, and does not suit Pauls attitude of entreaty. The suggestion of public relations is rather in I. X.

: now, at the time of my writing this; : besides, in addition to my age.

: Comp. vs. 1; Eph 3:1; Eph 4:1; 2Ti 1:8. Not a prisoner belonging to Christ, nor for Christs sake, (Chr.), but one whom Christ has brought into captivity. (See Win. xxx. 2.)

Lightf., in accordance with his explanation of , thinks that the genit. . . belongs to both . and .

10. : An affectionate designation of Onesimus. The slight hesitation in mentioning the name of the slave, and the delay in coming to the point of the letter, are noticeable. in a similar sense, a spiritual child, 1Co 4:14, 1Co 4:17; Gal 4:19 (); 1Ti 1:2, 1Ti 1:18; 2Ti 2:1.

: Of whose conversion I was the instrument. The appeal in the thought of his won child is heightened by , and by the fact that he is the spiritual child of his captivity. For this figurative use of , comp. 1Co 4:15. Thayer, Lex., cites Sanhedr. fol. 19, 2, of one who brings others to his own way of life. If one teaches the son of his neighbor the law, the Scripture reckons this the same as though he had begotten him.

: in my bonds.

added by c CDKLP, Syr.utr, Cop., Arm., th.

: profitable (). A common name among slaves, like many others expressing utility, as Chresimus, Chrestus, Onesiphorus, Symphorus, Carpus. (See Lightf.s Introd. to Philem. sec. 4.) Accordingly, Weizsckers statement that the allegorical character of the epistle is apparent from this name has no relevancy whatever (Apost. Zeital. p. 545). is accus. by attraction after .

11. : useless, unserviceable. Titmann (Syn.) says that to the idea of uselessness it adds that of harmfulness, while means simply that of which there is no need. (See Schmidt, Synon. 166, 6.) It is not, however, probable that the idea of harmfulness is implied in connection with a possible robbery of his master by Onesimus. (See on vs. 18.)

only here in N.T., LXX, Hos 8:8; Sap. 2:11, 3:11; Sir. 16:1, 27:19; 2 Macc. 7:5.

: but now, that he has become a Christian disciple. , mostly and very often in Paul. (See Rom 6:22, Rom 6:7:6, Rom 6:17, Rom 6:15:23, 25; 1Co 5:11, etc.)

: profitable to thee and to me. Formerly useless to thee, when he was thy worthless, runaway slave, and before I had known him. Now profitable to us both. The nice use of the personal pronouns and the assumption of a joint interest in Onesimus are very charming. (Comp. Rom 16:13; 1Co 16:18; Php 2:27.)

* Fgr G, 17, 31, 47 67, Syr.sch, th., add before . So Tisch., Weiss.

om. by ACDKLP, Syr.P, Arm., WH., R.T.

occurs only here, 2Ti 2:21, 2Ti 4:11. Profitable to Philemon in the new and higher character of his service as a Christian, as described (Eph 6:5 ff.; Col 3:22 ff.). Profitable to Paul as an evidence of his successful apostolic labor ( , Php 1:22), and therefore a cause of joy and encouragement. There may also be a reference to Onesimus kindly ministries to himself in his imprisonment (vs. 13).

12. , : whom I send back to thee in his own person, that is my very heart. thus emphasises , and prepares the way for .

Lightf. punctuates . . , ., , etc., thus beginning a new sentence with as depending on the idea of (vs. 17). Such a dislocation is hardly conceivable, even in Pauls writing.

is the epistolary aorist, by which the writer puts himself at the point of time when the correspondent is reading his letter. (See Act 23:30; Php 2:28; Win. xl. 2; and note on , vs. 19.) For , see on Php 1:8, Php 2:1. Pesh. renders my son. Wetst. cites Artemidorus, (i.46) ; also Id. 35, v. 57, and Philo, De Joseph. 5 (ii. 45). In Latin poetry and post-Augustine prose viscera is used in the same sense. (See Ov. Met. vi. 651, viii. 478, x. 465; Q. Curt. iv. 14, 22.) So Chr. and Thdrt. But this does not agree with Pauls usage elsewhere. (See 2Co 6:12, 2Co 6:7:15; Php 1:8, Php 1:2:1; Col 3:12.) Besides, it would be tautological after .

13. : whom I was minded to keep with myself. The expression of an actual thought and desire entertained by Paul; indicating deliberation with an accompanying inclination. I was inclined to keep him, and was turning over the matter in my mind. See on , Php 2:13.

Lightf. prefers the conditional sense of the imperfect, I could have wished, referring it to a suppressed conditional clause, if circumstances had favored. This is a well-known use of the imperf. (See Act 25:22; Rom 9:3; Gal 4:20; and Lightf. On Revis. of N.T., under Faults of Grammar.) But no such conditional clause is implied; for Paul does not intimate that the fulfilment of his wish was impossible, and that therefore he did not cherish it, but only that, though he entertained the wish, he refrained from acting upon it until he should have learned Philemons pleasure in the matter (vs. 14).

: with myself. See on , vs. 5; and Php 4:6.

: For the verb, see Luk 4:42, Luk 4:8:15; Rom 1:18; 1Th 5:21.

: that he might serve me on thy behalf. A delicate justification of , and full of tact. The is exquisite, assuming that his friend would delight in rendering him, through the slave, the service which he could not personally perform. is not for , instead of, or in thy place (Thdrt., c., Calv., De W., Bleek, van Oos.), but has its usual N.T. sense, on behalf of, or for thy sake. The expression thus gains in delicacy. Onesimus is more than a mere substitute for Philemon. In these words the relation of master and slave disappears for the moment. Both are servants for Christs sake in the discharge of a ministry congenial to both. The suggestion is already conveyed by that Onesimus, in becoming a Christian disciple, has passed into a new and higher sphere of service, in which he and his master are on common ground. At the same time, there is a hint that Onesimus, even as a slave, is rendering better service to the master whom he has wronged, in thus serving Philemons friend and teacher; serving no longer as a menial, but in hearty sympathy with his master.

: in the bonds of the gospel; of which the gospel is the cause; in my imprisonment which has resulted from the preaching of the gospel. Thus a hint is added of his need of such service as that of Onesimus, which has the force of an appeal, as in vs. 9, 10. (Comp. Eph 4:1, Eph 6:20, and Ign. Trall. xii.: , : my bonds exhort you which I wear for the sake of Jesus Christ. See also Eph. xi: Magn. i.).

14. : but without thy judgment. But, though I had the inclination. , apart from, in N.T. almost entirely supplements , without, which occurs only three times, and not in Paul. (See Ellic. on Eph 2:12.) , not frequent in N.T. Primarily a means of knowing (): the organ by which one knows. Hence mind and its operations, thought, judgment, opinion. (See Act 20:3; 1Co 1:10, 1Co 1:7:25; 2Co 8:10; Rev 17:13, Rev 17:17.) Mind or judgment is the meaning throughout the N.T. Paul was unwilling to take any steps without having Philemons judgment as to what was right in the case.

: I determined. Comp. the aor. with the imperf. . I was deliberating and came to the decision.

: in order that thy benefit might not be as of necessity; the benefit, namely, which Philemon would confer by allowing Onesimus to remain with Paul. not in the sense of morally good, but kindly, beneficent. (Comp. Rom 5:7, Rom 5:7:12; 1Th 3:6; Tit 2:5; 1Pe 2:18, and see Lightf. Notes on Eps. of St. P. from Unpublished Commentaries, pp. 45, 286, 303.)

The point made by Mey., Ellic., Beet, Alf., that is general- the category under which falls the special of Onesimus remaining -seems to be an over-refinement. The special reference to (vs. 13) is not affected by the fact that Paul did not intend to keep Onesimus (Mey.). His intention was in abeyance for a time. He actually wished to keep him, and debated with himself whether he should not keep him, but he did not resolve to keep him. In that case Philemon would have served Paul, and Paul would have received a benefit from him without consulting him, which was what he did not wish.

: as of necessity; compulsion-wise (Ellic.). , seeming as, wearing the appearance of. Introduced because Paul is satisfied that his retaining Onesimus would have been agreeable to Philemon; but he would not have it appear as if Philemons permission was constrained. . ., not = (as Oltr.), which marks the origin of the action, but indicating that the action is performed according to a certain rule or model. (See Ellic. on Tit 3:5.) This particular phrase only here in N.T., but see , , , , , . LXX, only 2 Macc. 15:2.

: of free will; according to what is voluntary. only here in N.T. (See LXX, Num 15:3.) For the same antithesis see 1Pe 5:2.

15. Another reason for not detaining Onesimus. Paul might thus have crossed the purpose of divine Providence. The consideration is modestly introduced with as the suggestion of a possibility, and not as assuming acquaintance with Gods designs. It might be that God allowed the slave to leave you in order that he might become a Christian disciple; and if I should retain him, you would not have him back in your household as a Christian brother. Philemons attention is thus turned from his individual wrongs to the providential economy which has made these wrongs work for good.

explains the additional motive of . is found only here and Rom 5:7.

: he was parted (from thee). The word is chosen with rare tact. He does not say he ran away, which might excite Philemons anger; but he was separated, and, by the use of the passive, he puts Onesimus flight into relation with the ordering of Providence. See Chrysostoms comparison with the case of Joseph, who says, God did send me before you (Gen 45:5).

: for a season. Indefinite. (Comp. 2Co 7:8; Gal 2:5; 1Th 2:17.) Whatever the period of separation, it was but an hour as compared with its lasting consequences.

: that thou mightest have him. The compound verb denotes the completeness of the possession. (See on Php 4:18.) The bond between the master and the slave would no longer be that of ownership by purchase which death would dissolve, but their common relation to Christ which made them brethren, now and evermore.

Lightf. explains receive back. If this is correct, it is the only instance in N.T., though has this meaning in composition with , , , and . (See Mat 12:13; Mar 3:5; Luk 4:20, Luk 9:42, Luk 19:8.)

16. : no longer as a slave. denotes the subjective conception of Onesimus relation to his master, without reference to the external relation; i.e. Paul does not say that Philemon is to receive Onesimus freed, and no longer a slave, which would be simply, but that, whether he shall remain a slave or not, he will no longer be regarded as a slave, but as a brother beloved. The relation between the master and the slave is transformed. The slave, even without ceasing to be a slave, is on a different and higher footing with his master. Both are in Christ. (See 1Co 7:20-24; Col 3:11.) The relation is conceived absolutely, without special reference to Philemons view of it.

: above a slave; more than a slave. For this sense of , see Mat 10:24, Mat 10:37; Act 26:13; Win. xlix.

: Explaining .

: especially to me whose spiritual child he is.

: but how much more to thee. Because he is your property. There is a hint that the property relation involves more than mere ownership and receiving of service. Ownership should be a basis for Christian fraternity and its mutual ministries.

: both in the flesh and in the Lord. Explaining . In the mere external relation ( ) Onesimus will be a better servant; in the spiritual relation ( ) he will be on a higher footing, and will have acquired a new value as a Christian brother.

The main point of the letter is at last reached, backed by an appeal to Philemons fellowship with Paul. Paul has sent Onesimus back (vs. 11). He prays Philemon to give him a kindly reception.

17. : if therefore thou regardest me as a partner. sums up the considerations just urged, and resumes the request foreshadowed in vs. 11, 12. For comp. Luk 14:18; Php 2:29. : The noun and its kindred verbs are used in N.T. almost exclusively of ethical and spiritual relations. Even when applied to pecuniary contributions, they imply Christian fellowship as the basis of the liberality. Comp., however, Luk 5:10; Heb 2:14. Here a partner in Christian faith, so that the refusal of Pauls request would be inconsistent with such a relation. Surely not as Beng. that what is thine may be mine, and mine thine.

: receive him as myself. Take him unto thee. Admit him to Christian fellowship. . Comp. (vs. 12).

He guards against certain possible hindrances to Onesimus favorable reception.

18. : if he hath in aught wronged thee or is in thy debt. Another exhibition of the apostles tact in dealing with a delicate subject. Besides running away, Onesimus had possibly robbed his master. He had at least deprived him of his services by his flight. Paul states the case hypothetically, and puts the offence as a debt.

: place this to my account. He will be responsible for the amount.

, only here and Rom 5:13. Not in class., though occurring in one or two inscriptions. It does not occur in LXX.

The reading has very scanty support.

19. : I, Paul, write it with my own hand. Pauls promissory note. is the epistolary aorist. (Comp. 1Pe 5:12; 1Jn 2:14, 1Jn 2:21, 1Jn 2:26.) It would appear that Paul wrote these and at least the two following words with his own hand. How much more he may have written, whether the entire letter, or all the verses from 19 to the end, is purely a matter of speculation.

Lightf. says that this incidental mention of his autograph, occurring where it does, shows that he wrote the whole letter with his own hand instead of employing an amanuensis as usual. So De W. and Alf., and Ellic. and Oltr. think it not improbable. (See Lightf. and Ellic. on Gal 6:11.)

: I will repay it. Probably without any serious expectation that Philemon would demand payment; but yet not as a mere graceful pleasantry (as v. Sod., Mey., Oltr.). Oltr. imagines how Philemon must have laughed at such a promise from a man who had not a penny in the world. But why? Paul on his anticipated release from prison might have found means to pay if payment should be demanded, just as he found means to live in prison or to earn the money by his own labor as he had done more than once.

: not to say to thee. (Comp. 2Co 9:4.) A sort of elliptical construction in which the writer delicately protests against saying something which he nevertheless does say. Similar phrases are (Php 4:11); (Rom 9:6). In many such cases the phrase becomes stereotyped, and the connection with a suppressed thought is not consciously present to the writer. The thought completely expressed would be: I agree to assume the obligation in order to avoid mentioning your great personal debt to me.

: that thou owest me also thine own self besides. You owe to me your conversion. The also, and (.) in addition to are correlated. You are my debtor not only to the amount for which I here become responsible, but also for your own self in addition to that. Even if you remit the debt, you will still owe me yourself. only here in N.T.

20. , : yea, brother. is a particle of confirmation. See on Php 4:3, and comp. Mat 15:27; Rom 3:29; Rev 14:13. It confirms the request in vs. 17.

: let me have profit from thee in the Lord. The is emphatic. Receive him, and so may I be profited. I ask for him as a favor to myself. This emphasis delicately points to Onesimus, and the allusion is strengthened by the play on his name in . to have profit or advantage. Only here in N.T. It is common in class. with the genitive of that from which profit accrues. See Hom. Il. xvi. 31; Od. xix. 68; Eurip. Med. 1025, 1348: Aristoph. Thesm. 469. Also Ign. Polyc. i., vi.; Mag. ii., xii; Eph. ii.

: Not material advantage, but advantage accruing from their both being in Christ, and from the act as a Christian act.

: see on vs. 7.

: my heart. Not a designation of Onesimus. (Comp. vs. 12.)

21, 22. Being assured of your obedient spirit, I write to you, knowing that you will do even more than I ask. While you thus receive Onesimus, be ready to receive me also, and prepare a lodging for me, since I hope that, in answer to your prayers, I may soon be permitted to visit you.

21. : having confidence in thine obedience. Not recurring to the note of authority in vs. 8, but meaning his obedience to the claims of Christian duty as they shall appeal to his conscience.

: I write to thee. See on vs. 19.

: above what I say. For , see on vs. 16. It is not certain that he alludes to the manumission of Onesimus (De W., Oltr., Reuss, Godet), though this may possibly be implied. The expression is general. My confidence in your love and obedience assures me that you will more than fulfil my request.

22. : but withal. At the same time with your kindly reception of Onesimus. For see Act 24:26, Act 24:27:40; Col 4:3; 1Ti 5:13.

: prepare me a lodging, or entertainment. Indicating his hope of speedy liberation as expressed in Php 2:24. According to Php 2:24, Paul proposed to go to Macedonia in the event of his liberation; whereas here he expresses a wish to go immediately to Coloss. (See Weiss, Einl. 24.) But between writing the two letters, he might have found reason to change his mind; or he might take Philippi on his way from Rome to Coloss, since Philippi was on the great high-road between Europe and Asia. (See Hort, The Romans and the Ephesians, pp. 103, 104.)

: Only here and Act 28:23. Suid. and Hesych. define an inn, , . , however, Act 21:16, is used of entertainment in a private house. The primary meaning of is hospitality, friendly entertainment or reception. is to come seeking entertainment (Pind. N. 49); is to invite as a guest (Dem. 81, 20). Comp. Clem. Hom. xii. 2, . The phrase here may therefore mean, prepare to entertain me.

: Comp. Php 1:19.

: I shall be granted or given. As a favor by God, and perhaps with a friendly assumption that his coming will be regarded by them as a favor. I shall be graciously restored to you who desire my safety, and who will welcome my restoration. (See Act 3:14, Act 27:24.)

SALUTATIONS

23. All the persons saluted are named in the salutations of Col. except Jesus Justus.

: Pauls delegate to the Colossians (Col 1:7). A Colossian, and not to be identified with Epaphroditus of Php 2:25, on which see note.

: Probably John Mark, the son of Mary (Act 12:12, Act 12:25, Act 12:15:37). Called (Col 4:10). The first mention of him since the separation twelve years before (Act 15:39) occurs in Col. and Philem. (Comp. 2Ti 4:11 with the account of the separation.) He is commended to the church at Coloss (Col 4:10). In 1Pe 5:13 he sends salutation to Asia, and appears to be there some years after the date of Col. and Philem. (2Ti 4:11).

: A Thessalonian who started with Paul on his voyage to Rome (Act 27:2). On his leaving Paul at Myra, see Introd. V. In Col 4:10, Col 4:11, he is mentioned with Mark and Jesus Justus as being of the circumcision. He appears at Ephesus as Pauls companion (Act 19:29), and as accompanying the apostle on his return from Greece through Macedonia to Troas (Act 20:4).

: Contraction of . Probably a Thessalonian (Col 4:14, comp. 2Ti 4:10.)

: The evangelist. His connection with Paul first appears Act 16:10, where he accompanies the apostle to Macedonia. He remained at Philippi after Pauls departure, and was there seven years later, when Paul visited the city (Act 20:5, Act 20:6). He accompanied the apostle to Jerusalem (Act 21:15), after which we lose sight of him until he appears at Csarea (Act 27:2), whence he accompanies Paul to Rome.

Note on The Church that is in Thy House (vs. 2)

The basilica did not appear until the third century. The oldest witnesses for special church buildings are Clem. Alex. Strom. vii. c. 5, and Hippol. Fragm. ed. Lagarde, p. 149. Both witnesses represent the beginning of the third century, about 202 a.d., and are older than the commonly cited passages in Tert. Adv. Valent. c. 3 (205-8 a.d.).

The liberty of assembling was due to the fact that in the Roman Empire Christians at this time passed as a Jewish sect. The Jews were allowed to assemble under the special exemptions granted by Julius Csar and Augustus, which declared their communities legally authorised, and gave them the right to establish societies in all places (Joseph. Antiq. xiv. 10, 8). They thus availed themselves of the widely spread institution of collegia or sodalitates which had prevailed in the empire from a very early period. Numerous clubs or confraternities existed, composed either of the members of different trades, of the servants of a particular household, or of the worshippers of a particular deity. A special object of these clubs was to provide decent burial for their members. A fund was raised by contribution, from which burial expenses were defrayed, and also the expenses of the annual feasts held on the birthdays of the deceased. (See Antiochene Acts of Martyrdom of Ignatius, vii.; Plinys Letter to Trajan; Tert. Apol. 39.) For the celebration of these feasts special buildings were erected called scholae. Sometimes a columbarium was purchased by a club for its own use.

This right of forming collegia was at first freely granted to all parties under the republic, but began to be restricted before the close of the republican period. (See Cicero, Orat. in L. Calp. Pison. c. 4; and Livys account of the extirpation of the Bacchanalian rites, xxxix. 8.)

Julius Csar suppressed all but the most ancient collegia (Suet. Julius, 42), and his decrees were confirmed by Augustus (Suet. Augustus, 32). From the operation of these edicts, however, the Jews were exempted. They had only to refrain from meeting in a single general association. They were allowed the free exercise of their worship, and government by the chiefs of their synagogues. It was easy for the Christians to take advantage of the general misconception which confounded them with the Jews, and to hold their assemblies. At a later period, when they became more distinct, and their ordinary assemblies were forbidden, they availed themselves of those exceptions to the Julian and Augustan edicts which allowed the existence of benefit-clubs among the poor for funeral purposes, and permitted them to meet once a week. This exception became important under Hadrian (a.d. 117-138).

See Edwin Hatch, Organization of the Early Christian Churches; E. Loening, Gemeindeverfassung; W. M. Ramsay, The Church in the Roman Empire, etc.; J. S. Northcote and W. R. Brownlow, Roma Sotteranea, 2d ed.; R. Lanciani, Ancient Rome in the Light of Recent Excavations, p. 128; and Pagan and Christian Rome, p. 117; De Rossi, Roma Sotteranea, i. p. 209.

Comp. Compare.

Lightf. Lightfoot.

Theoph. Theophylact.

D Cod. Claromontanus: 6th century. Grco-Latin. National Library, Paris. Contains both epistles entire. Corrector: Db, close of 6th century.

K Cod. Mosquensis: 9th century. Moscow. Contains both epistles entire.

L Cod. Angelicus: 9th century. Angelican Library of Augustinian monks at Rome. Wanting from (Heb 13:10) to the end of Philemon.

Syr. Schaafs ed. of Peshitto.

Syr. Harclean.

Beng. Bengel.

LXX Septuagint Version.

Ellic. Ellicott.

Calv. Calvin.

De W. De Wette.

A Cod. Alexandrinus: 5th century. British Museum. Contains both epistles entire.

C Cod. Ephraem: 5th century. Palimpsest. National Library, Paris. Very defective. Wanting from (Eph 4:17) to (Php 1:22), and from () (Php 3:5) to the end. Correctors: C2, 6th century; C3, 9th century.

17 National Library, Paris: 9th or 10th century. Both epistles entire.

137 Paris: 13th or 14th century. Both epistles entire.

WH. Westcott and Hort: The New Testament in the Original Greek.

Cod. Sinaiticus: 4th century. Discovered by Tischendorf in the convent of St. Catherine on Mt. Sinai, in 1859. Now at St. Petersburg. Contains both epistles complete. Correctors: a, nearly contemporary; b, 6th century; c, beginning of 7th century, treated by two correctors,-ca cb.

F Cod. Augiensis: 9th century. Grco-Latin. Library of Trinity College, Cambridge. Philippians entire; Philemon wanting in the Greek from (vs. 21) to the end.

G

Cod. Boernerianus: 9th century. Grco-Latin. Dresden. Wanting Greek and Latin, Phm 1:21-25.

An asterisk added to the title of a MS., as D*, signifies a correction made by the original scribe.

P Cod. Porphyrianus: beginning of 9th century. Palimpsest. St. Petersburg. Both epistles entire, but many words illegible.

Tisch. Tischendorf: Novum Testamentum Graece. Editio Octava Critica Major.

B Cod. Vaticanus: 4th century. Vatican Library. Contains both epistles entire. Correctors: B2, nearly the same date; B3, 10th or 11th century.

Mey. Meyer.

Win. Winer: Grammar of N. T. Greek. 8th ed. of Eng. Transl. by Moulton. Grammatik des neutestamentlichen Sprachidioms, 8 Aufl., von P. W. Schmiedel. 1 Theil, 1894.

Bib. Gk. Biblical Greek.

Holtzn. Holtzmann.

Alf. Alford.

Hom. Homer.

Hdt. Herodotus.

Xen. Xenophon.

Vulg. Vulgate.

Weiss Der Philipperbrief ausgesetzt und die Geschichte seiner Auslegung kritisch dargestellt. 1859. A most thorough piece of work. It leaves no point untouched, and treats every point with ample learning, conscientious pains taking, independence, and positiveness. It is valuable in studying the history of the exegesis.

31 British Museum: 11th century. Both epistles entire.

37 Library of Town Council of Leicester: 15th century. Both epistles entire. See Millers Scrivener, vol. i. 202.

47 Bodleian Library: 11th century. Both epistles entire.

80 Vatican: 11th century. Philippians entire; Philemon mutilated.

Cop. Coptic, Memphitic, or Bohairic.

= Equivalent to.

Arm. Armenian.

Syr. Peshitto and Harclean versions.

v. Sod. von Soden.

Ign. Ignatius.

Dw. Dwight.

R.V. Revised Version of 1881.

Soph. Sophocles.

Luth. Luther.

Chr. Chrysostom.

th. Ethiopic.

Sap. Wisdom of Solomon.

67 Vienna: 11th century. Both epistles entire.

Pesh. Peshitto.

Wetst. Wetstein.

Ov. Ovid.

Q. Curt. Quintus Curtius.

Thdrt. Theodoret.

c. cumenius.

van Oos. van Oosterzee.

Aristoph. Aristophanes.

Suid. Suidas: Lexicon.

Hesych. Hesychius: Lexicon.

Pind. Pindar.

Dem. Demosthenes.

Hippol. Hippolytus.

Tert. Tertullian.

Suet. Suetonius.

Fuente: International Critical Commentary New Testament

a Plea for the Returning Slave

Phm 1:1-14

Onesimus had known the Apostle well in the old days when Paul visited at the house of his master Philemon, who seems to have been a man of importance. His house was large enough to admit of a church assembling in it, and to accommodate the Apostle and his traveling companions when they came to the city. Apphia, his wife, was also a Christian, and Archippus, their son, was engaged in some kind of Christian work in connection with the infant Christian community which they were nursing. Compare Phm 1:1-2 with Col 4:17. It is beautiful to observe the Apostles humility in associating these obscure people with himself as fellow-workers.

Onesimus had been a runaway slave, and fleeing to Rome, had been converted by the ministry of Paul-whom I have begotten in my bonds. The converted slave had become very dear and useful to his benefactor, Phm 1:12-13. The Apostle now sends him back to his former owner with this letter, pleading that he be once more received into the household of Philemon.

Fuente: F.B. Meyer’s Through the Bible Commentary

Chapter 1

Introduction

It has been well said that the letter from Paul to his friend Philemon is the finest specimen of early, personal, Christian correspondence extant. It was written to commend a returning, runaway, thieving slave to his master. With characteristic generosity and a deep sense of the importance of maintaining a standard of righteousness, Paul offers to be surety for this man, Onesimus, and agrees to meet every responsibility as to his past evildoing. He knew that the life of Onesimus had been changed completely by divine grace, and so he unhesitatingly requested Philemon to receive him, no longer as a slave but as a brother in Christ.

Luther said, We are all Gods Onesimi. For in this incident we have a striking picture of our lost condition by nature and practice and of the activities of divine grace on our behalf. The letter sets forth most beautifully the great truths of forgiveness on the ground of the expiatory work of Another and acceptance in the Beloved.

In Philemon himself we have an excellent example of what Christianity could do for one who was, doubtless, a heathen idolater before he was brought to know Christ, but in whom the love of the Spirit was manifested richly after he was brought to a saving knowledge of the Lord Jesus. Apparently, he was converted through the personal ministry of Paul, although the Apostle had never visited Colosse where Philemon resided.

Although so definitely personal, this letter is as truly part of the inspired Word of God as any other portion of the Scriptures. But inspiration leaves room for the writers personality to manifest itself, and in this intimate epistle we get a wonderful view into the very depths of the Apostles heart. It is a remarkable thing that so large a part of the New Testament is made up of letters, a form of literature which leaves room for the most simple, homely touches and which stands in vivid contrast to heavy theological treatises. It is as though our God and Father would speak to our hearts in a tender, familiar manner, calculated to win our fullest confidence.

This letter may have been written by Paul while in prison in Cesarea, as some think, but more likely in Rome. Onesimus, a bondman of the household of Philemon, had run away after robbing his master, and, in some way, had come in contact with Paul, through whom he was led to Christ. He felt he should return home to Colosse and submit himself to Philemon, so Paul wrote this letter to explain matters clearly.

Paul was not a recluse. Though in some respects he lived a lonely life for the gospels sake (1Co 9:5), foregoing the joy and comfort of wife and home that he might be freer to go about preaching the Word, yet he was a man of deep emotions and of very sincere affection. He valued Christian fellowship. He rejoiced when those he loved in Christ labored with acceptance and lived well to the glory of God. He was deeply pained when any turned away and made shipwreck of their discipleship (2Ti 4:10). His personal letters show how deep was his interest in others and how fervently he loved his converts and friends. Read carefully this epistle, with these considerations in view, and you will see how true it is.

This letter furnishes us with one of the most delightful pictures of the grace of God, as revealed in the gospel, that we could ever expect to find. Like Onesimus, we have all wronged our rightful Lord and Master. We have misused His mercies, trampled on His grace, and robbed Him by applying for our own selfish purposes that which He has entrusted to us to be used for His honor and glory. But the Lord Jesus has paid all our debt, discharged every obligation to the broken law of God. Now we can come to the Father in His name, assured of a welcome, and knowing we shall not only be forgiven, but also that we are now accepted in the Beloved and brought into the very family of God. It should ever be our happy privilege, as it is our great responsibility, to manifest the same grace to others as that which has been lavished on us.

Chapter 2

Christianity and Slavery

Phm 1:1-25

The spread of Christianity did not drive slavery out of the world all at once. But from the beginning it established a new conception of human values, and Christian masters learned to esteem and treat their slaves as brothers and sisters in Christ. Under Roman law it would not have proved a kindness, in all circumstances, to free the slaves. But as the centuries went on and men became more enlightened, it was through the teachings of Christ and His apostles that slavery disappeared from the civilized world.

But we have stood too long at the door, as it were. Let us enter in and explore the precious things here revealed.

Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer, and to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house: grace to you, and peace, from God our Father and the Lord Jesus Christ. I thank my God, making mention of thee always in my prayers, hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints; that the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus. For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother, (vv. 1-7)

A prisoner of Jesus Christ, unto Philemon. This letter was written, in all likelihood, from that hired house in Rome (Act 28:30) where Paul was kept in durance for two years while he waited to appear before Nero. Philemon was a Colossian believer who owed his conversion to Paul (see v. 19). The letter, as we have mentioned above, concerns the return of a runaway slave. Paul means the little one and Philemon, the loving one, so this is a letter from the little one to the loving one.

Apphia Archippus. Apphia is a feminine name and refers doubtless to Philemons wife. Archippus was apparently a young preacher, perhaps their son. None can speak with certainty, though, as to this.

Grace and peace. It is the customary apostolic salutation uniting those of the Gentiles who said Grace (Chans, or Gratia) and the Jews who said Peace (Shalom) in ordinary greetings. Both are united in Christ.

Making mention of thee always in my prayers. How real was the interest that the apostle had in this friend and convert! He prayed frequently and regularly for him.

Hearing of thy love and faith. The two went hand-in-hand. Philemons genuine Christian character was well-known. Paul rejoiced in the way others spoke of his friends true piety. Faith works (or, is manifested) by love. Philemon was one to whom the Lord Jesus was precious, and so his heart went out in affection toward all who were in Christ.

Thy faith effectual by the acknowledging of every good thing which is in you in Christ Jesus. This was not fulsome flattery, but recognition of what the grace of God had wrought in the life and experience of this man. Because of this, Paul felt he could write with confidence as he was about to bring before Philemon the case of Onesimus. He would see every good impulse come to perfection in a practical way. Remember, he was about to plead for a brotherly reception to Onesimus, formerly a thieving, runaway slave.

Great joy and consolation in thy love. Nothing is more precious than the manifestation of the Spirit of Christ in his people. Philemons fine, gracious spirit had made him a blessing to many. Now Paul was about to test him further. He adds, The bowels of the saints are refreshed by thee. For bowels we might properly substitute hearts in English. The thought is that Philemons love had cheered the inward being of many a believer.

Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient, yet for loves sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ. I beseech thee for my son Onesimus, whom I have begotten in my bonds: which in time past was to thee unprofitable, but now profitable to thee and to me: whom I have sent again: thou therefore receive him, that is, mine own bowels: whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel: but without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly, (vv. 8-14)

I might be much bold in Christ to enjoin thee that which is convenient. Because of the close tie that bound these two together in Christ and also because of his apostolic authority, Paul might have been free to give a definite commandment as to what would be befitting in the treatment of Onesimus on his return, now that he, too, had become a Christian.

For loves sake I rather beseech thee. Yet he did not choose to exercise such authority, but preferred to lay the matter before his friend, reminding him that he was now Paul the aged, in such a way as to give him the opportunity of manifesting that love which ever characterized him, freely, of his own volition and not as acting under stress of any kind.

I beseech thee for my son Onesimus, whom I have begotten in my bonds. This makes it clear that Onesimus was Pauls child in the faith. He had won him for Christ, and he was naturally concerned as to his future. Where the grace of Christ rules in the heart, I command becomes I beseech.

In time past unprofitable, but now profitable. It is a play upon words. Onesimus means profitable or helpful. He had been anything but that in the past. Now all was changed, and he was living up to his name. We are all gone out of the way; we are together become unprofitable (Rom 3:12) in our sinful condition. It is grace alone that enables those who are saved to count for God.

Whom I have sent again. Under existing conditions, because of both Roman law and Philemons character, Paul felt it wisest and best that this slave should return to his master. So, rather than act on the letter of the Mosaic law (Deu 23:15-16), he sent him back with this letter of commendation.

Whom I would have retained with me. Paul would have been glad if he had felt free to keep Onesimus with him, as he had proved useful in many ways, and he considered that he might have accepted such service as though it were done by Philemon himself.

Without thy mind would I do nothing. He would not presume on Philemons friendship, however, and as there was no opportunity to consult him in the matter, he preferred to have Onesimus return to his former home.

For perhaps he therefore departed for a season, that thou shouldest receive him for ever; not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord? If thou count me therefore a partner, receive him as myself. If he hath wronged thee, or oweth thee ought, put that on mine account; 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. Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord. Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say. (vv. 15-21)

That thou shouldest receive him for ever. Now that both master and slave were one in Christ, Paul trusted there might be no future rupture of their association, but rather a fellowship on much higher ground than in times past.

Not now as a servant, but a brother beloved. This gives us to realize what vast changes Christianity was working already in the early church. The onetime slave was now to be recognized as a beloved brother in the Lord. Onesimus in his wayward career pictures the course of all unsaved people. Repentant and truly converted, he goes home to his master. The great doctrine of substitution is illustrated by Pauls offer to pay his debt. The truth of acceptance is suggested when Paul intimates that they are to show their regard for him by the way they treat Onesimus. It is a delightful miniature of the evangel.

If thou count me therefore a partner, receive him as myself. What a beautiful picture is this of our acceptance in Christ! In the case of every saved sinner it is as though our Lord presents him to the Father saying, If Thou count Me as a Partner, receive him as Myself. We are complete in him (Col 2:10), for, As he is, so are we in this world (1Jn 4:17). He says to the Father, Thou hast loved them, [even] as thou hast loved me (Joh 17:23). How foolish Onesimus would have been if he had thrown away Pauls letter and undertaken to plead his own case! There can be no greater folly than to ignore the mediatorial work of Christ and seek to approach God in ones own fancied merit.

If he oweth thee aught, put that on mine account. It is evident that Onesimus had robbed his master. Paul offers to settle everything for him even as our blessed Lord paid all our debt upon the cross that we might be justified from all things.

Thou owest unto me even thine own self besides. Delicately, Paul reminds Philemon that it was through him that Philemon had been brought to know Christ. Thus Paul felt sure he could count on Philemon acting now in accordance with his wishes.

Let me have joy of thee in the Lord. Loving compliance with the Apostles request on the part of Philemon would gladden the heart of him who was a prisoner for the sake of Christs name. When one has been saved by grace, it is to be expected that he will walk in grace toward others, even to those whom he feels have mistreated and deceived him.

Knowing that thou wilt also do more than I say. Not for a moment did Paul doubt but that Philemon would do that which had been asked of him. He did this with the full assurance in his own heart that he would not be disappointed, but that Philemon would go even beyond what was requested in true Christian charity and brotherliness. So the letter was committed to Onesimus, who wended his way back to Colosse, assured that all would be forgiven and his would be a new standing altogether in the household of his former master.

But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you. There salute thee Epaphras, my fellowprisoner in Christ Jesus; Marcus, Aristarchus, Demas, Lucas, my fellowlabourers. The grace of our Lord Jesus Christ be with your spirit. Amen. (vv. 22-25)

Through your prayers. Paul confidently expected his acquittal, and believed he would be free again to visit his friends and minister among them. He counted on God answering the prayers of many on his behalf. Nor was he disappointed, for according to the most authentic records that have come down to us, he was set free when he appeared before Nero and permitted to labor on in the gospel for several years before he was rearrested. He was then taken again to Rome, where he was incarcerated in the Mamertine dungeon, and after official condemnation he was beheaded as a martyr for the gospel of Christ.

Epaphras, my fellowprisoner. This was the man of God who had come to Paul from Colosse, bringing an account of the love of the saints and also of the efforts of certain teachers of evil doctrine to pervert this young church (see Col 1:7-8; Col 4:12). He seems to have shared Pauls imprisonment for a time at least, whether voluntarily or otherwise we are not told.

My fellowlabourers. The four names mentioned are all of real interest. Mark was the relative of Barnabas, whom Paul refused to take on his second missionary journey, but who went with Barnabas when the two older men separated. In the years that followed he had lived down his early lack of reliability, and Paul now valued his fellowship and testimony (see 2Ti 4:11).

Aristarchus was a devoted friend to Paul, and at this time he was also a fellow prisoner with him (Col 4:10). The names of Demas and Luke, the beloved physician, are here linked together, as also in Col 4:14. Alas, later on they were separated because of Demas defection. He forsook Paul the prisoner because he loved this present world (2Ti 4:10).

The grace of our Lord Jesus Christ be with you. It is the customary Pauline salutation, emphasizing the grace whereby alone we are saved, and which was the distinguishing mark that authenticated all the Apostles genuine letters.

Pauls personal correspondence was the outcome of a heart devoted to Christ. What of our letters? Do we seek to help others to know Him better as we write?

Fuente: Commentaries on the New Testament and Prophets

Phm 1:10

Master and Slave.

Observe in this letter-

I. The exquisite courtesy of the Apostle. The manner of the Epistle teaches us as well as its matter. He offers to pay the debt of Onesimus for him, or to make up what he had taken, out of his own slender purse. Onesimus must pay what he owed. It would be a poor beginning in his new Christian life to attempt to evade his obligations. “Put that on mine account,” says St. Paul. And then he adds, as if this were not sufficiently businesslike for a Christian, “I, Paul, have written it with mine own hand; I will repay it.” This principle condemns all attempt to slip off, or shuffle over, any social or commercial engagements on the score of Christian claims or exclusiveness.

II. Note the destination of Onesimus after he had been converted to Christianity. He is bidden to return to his master. True, St. Paul writes a beautiful letter for the runaway slave to present when he gets back; but back he must go. St. Paul is kind, but firm. Onesimus, being now a Christian, must return to the post which he had deserted. Surely here we may learn something about the social duties of the Christian, and especially of any one who has been newly impressed with Christian truth. The more worldly our business is, the more do we want good Christians to be engaged in its management. God is with us in many ways, and yet I do not know that He ever specially visited any one who had forsaken a clear duty without a clear call to do so, though it were professedly to serve Him better. Wherever we are, God is. Wherever we work, He works. There is no greater mistake than to think that we are kept from God by our business.

H. Jones, Christian World Pulpit, vol. xxx., p. 326.

Phm 1:15

Social Power of the Gospel.

I. We see here, first of all, what sort of results St. Paul expected to flow from the reconciling and combining force of the Christian faith. In nothing does Christianity differ more profoundly from some philosophies which seem to have a superficial resemblance to it, than in this: it does not allow a man to think of himself as an isolated unit, while forgetful of other men: it does not allow a class to entrench itself in its privileges or excellences, and to ignore the claims of other classes; it does not allow a race to stiffen itself in its prejudices, and to forget that other races are also members of the human family, and to gifts and endowments that are all their own. It may be asked, Did not St. Paul beg Philemon to give Onesimus his freedom? It must be answered, No, he did not. He hinted at this, perhaps, when he expressed his confidence that Philemon would do more than he was asked to do. But he did not prefer a formal request to this effect; much less did he insist on it. The Apostles addressed themselves to the strictly practical task of lodging the Christian faith and life in the minds and hearts of masters and slaves alike: confident that, in time, the faith would act as a powerful solvent upon such an institution, by creating a new estimate of life.

II. We may note here how entirely for the time being, St. Paul’s interest is concentrated on a single soul. He writes as though there were no person in the world to think about except Onesimus, and, relatively to Onesimus, his master Philemon. The world, depend upon it, is not saved by, abstract ideas, however brilliant; it is saved by the courageous individualising efforts of Christian love.

III. Let us note how a Christian should look at the events of life; at the commonplace and trivial events, as well as at those which appear striking and important. Every such event has a purpose, whether we can credit it or no; a purpose to be made plain in the eternal world, in the mysterious state of existence which awaits every one of us, when we have passed the gate of death. To St. Paul the future life was as clear as the shining of the sun is in heaven: and, therefore, he naturally wrote to Philemon, “Perhaps Onesimus was therefore parted from thee for a season, that thou mightest enjoy him for ever.” And yet remark that “perhaps.” St. Paul will not encourage us in a rash and presumptuous confidence, when we endeavour to interpret in detail God’s providence in this life by the light of the next. St. Paul saw, as far as most men, into the purposes of God; yet, when he would interpret God’s design in respect of a given human life, he reverently adds “perhaps.”

H. P. Liddon, Advent Sermons, vol. ii., p. 98.

Fuente: The Sermon Bible

Analysis and Annotation

1. The greeting (Phm 1:1-3)

2. Recognition of Philemons faith and love (Phm 1:4-7)

3. Concerning the reception of Onesimus (Phm 1:8-21)

4.The conclusion (Phm 1:22-25)

Phm 1:1-3

He speaks of himself as a prisoner of Christ Jesus; the Lord had made him a prisoner. He addresses Philemon (meaning: friendly, loving), the beloved, and his fellow-laborer. Apphia was probably the wife of Philemon; Archippus is called fellow soldier; he ministered in the Colossian assembly (Col 4:17). Greeting is also extended to the church which was gathered in the house of Philemon. While the Epistle is addressed to Philemon personally and Paul appeals to him in behalf of Onesimus, the gathered assembly was equally to be interested in this runaway Slave, who was now returning as a brother beloved and therefore to be received by them in Christian fellowship. The Lord had received Onesimus and he had become through grace, a member of the body of Christ; he belonged to the Colossian assembly. Therefore in addressing the Colossians Paul had written of Onesimus as a faithful and beloved brother, who is one of you (Col 4:9).

Phm 1:4-7

He thanked God for Philemon, making mention of him always in his prayers. He did not know Philemon personally, but had heard of his love and faith toward the Lord Jesus, and toward all saints. And he prayed for him that the fellowship of the faith may become effectual by the acknowledgment of every good thing that is in us toward Christ Jesus. His faith was to manifest itself still more by exhibiting every good thing which Christians possess to the glory of Christ. With these words of commendation, recognition and encouragement, he opens the way to plead for Onesimus.

Phm 1:8-21

For this reason, because of love which was in Pauls heart for Philemon, he did not use his authority to enjoin upon him what was meet as to the reception of a good-for-nothing slave, who had been saved by grace and accepted in the Beloved. He beseeches instead, and that for loves sake–his love for Philemon and Philemons love for Onesimus, for he was entitled to this love, being a saint in Christ. And he beseeches, being such an one as Paul the aged, and now also a prisoner of the Lord. Courteously he repeats I beseech thee, and then he mentions him who was so dear to his own heart–I beseech thee for my child, whom I have begotten in my bonds, who in times past was to thee unprofitable, but now profitable to thee and to me. Onesimus (meaning helpful) shows the power of the gospel of Jesus Christ. A miserable, unprofitable slave, a runaway thief, had become a child of God, born again, and the loving servant of the Lord presses him to his bosom, calls him my child and speaks of him as being now profitable to him and to Philemon. Oh! the wonders of divine grace.

Whom I have sent again; thou therefore receive him, that is, mine own bowels. Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel; but without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly. What loving words these are! He gives Philemon to understand that Onesimus had endeared himself in such a way that he was as dear to him as his own heart. He would have liked to retain him and keep him at his side in Rome, for he would have performed all the services for Paul which Philemon would have rendered to him if he were in Rome. But without Philemons consent he would do nothing, so that his action might not be of necessity, forced by what Paul had done, and not voluntarily.

For perhaps he therefore departed for a season, that thou shouldest receive him forever, not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh and in the Lord? How delicately he expresses it all! He does not speak of Onesimus as having run away, as trying to escape forever from serfdom, but that he departed for a season. Gods providence is beautifully touched upon, when Paul thus states that he perhaps departed for a season (Greek, an hour) so that Philemon might receive him forever, not now as a slave, but above a slave, a brother beloved. And so that Philemon might not take offense at Paul asking him to receive his runaway slave as a brother beloved, he tells Philemon that he is a beloved brother especially to himself–and then how much more to Philemon who had a claim on him.

Human slavery, so universal in apostolic days, so full of misery, is indirectly dealt with in this letter to Philemon. It may be rightly called the first antislavery document and petition ever written and presented.

Paul lays here broad and deep the foundation of a new relation between master and servant, a relation in which, while there is subordination of the one to the other, there is also a common brotherhood to be acknowledged and an equality before God to be maintained. Christianity would melt the fetters from the enslaved by the fervour of its love. Mens method commonly is, to strike them off by armed revolution (Professor Moorhead).

And he continues, If thou count me therefore a partner, receive him as myself If he hath wronged thee, or oweth thee aught, put that on mine account. Phm 1:17 connects well with Phm 1:12. If Philemon counted Paul as in Christian fellowship, he is to receive Onesimus as if he were Paul, receive him as myself. Onesimus had probably confessed his theft to Paul, and again he uses the choicest words to approach this delicate matter. He does not call it theft outright, but writes if he hath wronged thee and that again he softens to or oweth thee aught, then he declares himself ready to make good the loss and assume the debt in place of the slave Onesimus–put that on mine account. These five words put that on mine account are translated in Rom 5:13, by the word impute. How blessedly this illustrates the gospel. indeed this Epistle to Philemon is a perfect and practical illustration of the gospel of grace, the gospel Paul preached, and which is unfolded in the larger Epistles. What the gospel does for the poor slave of sin, how he becomes a son and a brother, profitable instead of unprofitable, a member of the body of Christ, may be traced in these verses.

He wrote this Epistle, not as he usually did, by an amanuensis, but with his own hand! That shows again what a fine character he was. He had full confidence in Philemon not alone that he would grant him his request, but that he would even do more than he had asked.

We do not know from Scripture what became of Onesimus. According to the Apostolical Canons he was emancipated by his master. Another tradition says that he became a servant of the Lord ministering in Macedonia, and that he was martyred in Rome. We shall meet him with all the other saints in glory.

Phm 1:22-25

Paul during his first imprisonment always anticipated his release; he and others prayed for it (Phm 1:22). And so he expects to come to Colosse, and asked Philemon to prepare him a lodging. The salutations from Epaphras, Marcus, Aristarchus, Demas and Lucas, with the word of blessing, conclude the Epistle.

Fuente: Gaebelein’s Annotated Bible (Commentary)

ad 64, am 4068

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

Timothy: 2Co 1:1, Col 1:1, 2Th 1:1

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

Reciprocal: Luk 10:2 – the labourers 1Co 10:14 – my 1Th 2:8 – dear Phm 1:13 – the bonds Heb 13:23 – brother

Fuente: The Treasury of Scripture Knowledge

Onesimus

Phm 1:1-25

INTRODUCTORY WORDS

1. The march of the Gospel in the early years. The Early Church gave itself very definitely to the propaganda of the Gospel. This had been the command of God, and this was the leading of the Holy Spirit, who had come to make the Church His Habitation.

On the Day of Pentecost there were about three thousand saved. Shortly after, the number of disciples reached five thousand. So mightily did the Word of God increase and prevail.

2. Families which came to know God. The promise which had been made by the Apostle Paul to the jailer, seemed to have been a model with the Early Church. “Thou shalt be saved, and thy house.” This word was in line with the ambition of Joshua, “As for me and my house, we will serve the Lord.”

There was Cornelius and his household, the jailer and his household, Lydia and her household. There was the household of Aristobulus, and also that of Narcissus. Should this not be our aim-whole houses; that is, whole families, for God?

3. The qualities which marked early Christians. The saints of the first century numbered many stalwart sons and daughters, pioneers of a vital faith, and a noble life.

(1) Their love and faith. We read of Philemon, “Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints.” Love is the great call of God to saints, and it should be the outstanding manifestation of the new life in Christ Jesus. We love because He hath first loved us.

Faith is a second great factor in the believer’s life. A great faith, undaunted, and unshaken, means a great service full of great undertakings, successfully wrought out. Both love and faith are manifested first toward the Lord Jesus, and then toward all saints.

(2) Their care for the needy. To Philemon Paul said: “The bowels of the saints are refreshed by thee, brother.” It is still true that he who sees his brother in need, and shuts up his bowels of compassion against him, can scarcely have the love of God in him.

(3) Their labor and soldierhood. Archippus, who evidently was a son of Philemon, is spoken of as a fellow soldier. This soldier life bespeaks the arduous labors and painstaking service exemplified among the members of the early Churches. Paul wrote to Timothy that he should endure hardness as a good soldier of Jesus Christ. He himself said, “So fight I,” then he added, later in life, “I have fought a good fight.” Let us join with the saints of old by placing ourselves among the soldiers of the Cross.

I. A SINNER SAVED IN A ROMAN JAIL (Phm 1:10)

1. Onesimus a rejecter of the Gospel. Onesimus had been a servant in the house of Philemon. He evidently was a man trusted with his master’s goods. The Apostle Paul may, more than once, have been a guest in the home of Philemon. Onesimus had been in the home of Philemon, and, therefore, he had been, beyond a doubt, an attendant in the Church which was in his master’s house. His life proves that a man may sit under the sound of the Gospel, and be connected with a vitally Christian home, without being saved.

2. Onesimus a runaway slave. The reading of the Epistle to Philemon shows, in Phm 1:15, that Onesimus had left his home; Phm 1:18 shows that Onesimus had wronged his master, and Phm 1:19 shows (along with Phm 1:18) that he was in debt to his master. To us it is evident, therefore, that Onesimus had run away with his master’s goods.

3. Onesimus saved in the time of his distress. The story of Onesimus, after he had departed from Colosse, was a story of his entrance into Rome, his wasting of his master’s goods, his evident fast living, and his final arrest. All of this, however, brought him to himself. His extremity became God’s opportunity. He had been arrested and placed in the Roman jail, where he met Paul, a prisoner of Jesus Christ.

The Apostle, with great tact, pointed him to Christ, and he was “begotten again” through Paul’s ministration.

II. A LESSON IN SOUL-WINNING (Phm 1:10)

1. Paul a soul winner while in bonds. There are some of us, perhaps, who prefer to win souls in a public way. We like the big crowd, the influence of a public meeting, the preaching of a great sermon, and the altar call for penitents. We have no word to say against this.

We fear that some, if they were prisoners of Jesus Christ, might not press the message of salvation with their old-time fervor. Not so with Paul. He had begotten Onesimus while he was in bonds, chained to two Roman soldiers.

2. An opportunity made possible by man’s extremity. This has already been suggested, but now it may be enforced. The Apostle was quick to realize the fact that Onesimus in jail, was Onesimus with a broken spirit and a contrite heart. He detected in Onesimus something that had not been there before. What Paul discovered was that Onesimus showed grief and sorrow over his sins. He had evidently come to realize his sin, and his sad behavior against his master.

3. Even jailbirds may be saved, and may become faithful saints. We are taking 3 and 4 together. Thank God, the chief of sinners may find salvation in the Chief of Saviours. In fact, there is no other saviour who can save to the uttermost. Not only that, but a great sinner may become a great soul winner; and also he may become a great and faithful follower of the Son of God, We cannot but feel that the return of Onesimus to Colosse proved everything we have just suggested.

III. THE UNPROFITABLE MADE PROFITABLE (Phm 1:11)

1. Sin destroys human possibilities for good. How many derelicts there are along the shores of time. There is no city, nor town, nor village, that does not have its castaways. Sin produces vagabonds, useless parasites on the populace.

Some one may argue that only a limited number of sinners are parasites, etc. We reply that the tendency of sin, with all men, is to rob them of their integrity, their mind, their heart, their service.

2. Salvation the greatest boon for the good of mankind. Too many preachers have left the best for the secondary. They have sidetracked regeneration for reformation. They have turned from preaching the Cross, to a social gospel which is not the Gospel. We say it, and we mean it, that a real old-fashioned revival is the best thing for the country, the city, the nation, that lies in the possibility of any preacher’s service.

3, What we were in sin; what we are in grace. In sin we were destroyers, tearing down, disrupting, wrecking the higher altitudes of life. In grace we are helpers, builders, constructors, lifting up the whole populace to better things.

IV. THE NEW LIFE IN THE OLD PLACE (Phm 1:12-15)

1. “Whom I have sent again,” Here is a very wholesome note. Onesimus, the sinner, was Onesimus running away; Onesimus, the saved, was Onesimus returning to his former place. There are two things suggested here.

(1) We must put a new life in the old place. Some men when they are saved have a desire to leave their former community, to get out of the old environment and associations of their sinful days. We are sure that what these men should do, is to shine their new light and live their new life, in the midst of the men of their former darkness and shame.

(2) We must make good that which we have undone. Onesimus was a runaway. Now that he had been born again, he had to restore his master’s servant, and he had likewise to restore, so far as he could, his master’s goods. Thinkest thou that the sinner must not rectify, so far as in him lies, the evil deeds of his past?

2. “Whom I would have retained with me.” There is no doubt in our own mind that Onesimus would have liked to stay with Paul, and Paul plainly stated that he would like to have retained Onesimus, that he might have ministered unto him in his bonds. However, Paul knew that this could not so be. At least, it could not so be, without the consent of Philemon.

3. Whom thou shouldest receive forever. I am so glad Paul did not write, “I hope Onesimus will not backslide.” When he said, forever, he meant that something had happened to Onesimus that would last. He expected no more runaway episodes.

V. RECEIVE HIM AS MYSELF (Phm 1:16-17)

1. Not as a servant, but a brother beloved. Paul recognized in Onesimus a similarity to himself. He had spoken of Timothy, in Phm 1:1, as a brother. He spoke of Philemon himself, in Phm 1:7 and Phm 1:20, as a brother. Now he asks Philemon to receive Onesimus as a brother.

If Philemon was Paul’s brother, and Paul was a brother to Philemon, then, in Christ, a runaway slave and robber immediately was lifted to the status of brotherhood, and became one along with Timothy, and Paul, and Philemon.

2. Not merely now, but forever. Brotherhood begins among men at regeneration. It begins simultaneously with sainthood, but it does not end now. It reaches on into the eternal ages. Onesimus was to be a brother to Philemon on earth. He was also to be a brother in Heaven. When we sing, “Blest be the tie that binds,” our minds usually linger around some earthly scene, where saints stand, holding hands, and bound in one great spiritual fellowship.

Hereafter when we sing of the tie that binds, let us see what Paul saw-a fellowship, a brotherhood, “For ever.” If fellowship is sweet on earth, what will it be in Heaven?

3. As ye would receive me. When the Apostle said: “Receive him as myself,” he seemed to say several things.

(1) He said in effect, In Christ Jesus there is no difference. The rich and the poor, the high and the low, the great and the weak, stand together on one level. It is written: “One is your Master, * * and all ye are brethren.”

In the Book of James the Holy Spirit gives due warning when He says: “Have not the faith of our Lord Jesus Christ, the Lord of Glory, with respect of persons.”

(2) He said in effect, If there is no difference in Christ Jesus, there should be no difference among ourselves. He wanted Onesimus to get the same cordial, heartfelt greetings as he knew he himself would receive at the hands of Philemon.

VI. PUT IT ON MY ACCOUNT (Phm 1:18-19)

1. The doctrine of substitution. Onesimus must have owed Philemon a large sum. However, Paul said: “Put that on mine account.” We owe the Lord Jesus Christ a far larger sum; yet He put all of our debt upon Himself.

How the words ring out, “He * * carried our sorrows”; “He hath borne our griefs”; “He was wounded for our transgressions”; “He was bruised for our iniquities.”

Thank God that He bore the sin of many, even our sin.

2. He paid it all, all to Him I owe. Philemon was not requested to collect a part of what was due. Paul wanted him to put it all on his account. Neither does God ask Christ to pay a part of the debt we owe. When the Lord cried. “It is finished” there was nothing left to pay.

3. What we owe to God. When we think of what the Lord has done for us, do we not begin to wonder what we can do for Him? Think you that Onesimus, welcomed back again and forgiven his so great a debt, did not desire to serve his master with a new fervor?

To us it is absolutely impossible to know the depth of the goodness and grace of God in all that He has done for us, both on Calvary, in His empty tomb, and in His glorious present ministry, without being overwhelmed with a sense of our debt to Him. We can never love Him enough, praise Him enough, nor serve Him enough. The least that we can do is to bring to Him our little all and lay it at His feet, a willing sacrifice.

“Oh, my Friend, teach me to be Thine.”

VII. THOU WILT DO MORE THAN I SAY (Phm 1:20-25)

1. The superabounding Christian life. The Apostle held a very high conception of Philemon’s love and spiritual life, when he said: “Thou wilt also do more than I say.”

To most masters with a runaway, but now returning, slave, what Paul had requested would have been a large sufficiency.

Paul had asked that Onesimus should be received as himself.

Paul had asked him to be received forever-not for a season.

Paul had asked that he should now be received above a servant, even as a brother beloved.

Paul had asked that all Onesimus owed might be put to his account.

After this, Paul said: “I wrote unto thee, knowing that thou wilt also do more than I say.”

It seems to me that one word should ring in our minds: “Where sin abounded, grace did much more abound.” In this little Book of Philemon God seems to be saying that He found us fallen in Adam, but that He raised us far above the estate from which we fell. In other words, in Christ and His Blood, we are lifted far above what we were in sin, yea, far above what we were before sin had passed upon us.

The Garden of Eden was delightful. The fellowship which Adam and Eve had with God was wonderful. However, Heaven will be more delightful. To be forever with the Lord will be a fellowship far exceeding that which man had before the fall.

2. The grace of our Lord Jesus, which did all for us. Paul did not ask Philemon to act on any law basis. He carried Philemon into the realm of grace. When we think of grace, we think of the depths of sin to which we had fallen; then we think of the heights of glory to which we are destined to rise; and we see the hand of God lifting us out of the one and into the other.

3. Blest be the tie that binds. This expression from an old song to us is a fitting climax to the little Book of Philemon. Paul said: “Prepare me also a lodging,” then he adds: “There salute thee, Epaphras, * * Marcus, Aristarchus, Demas, Lucas.” These are called fellow-laborers. It seems to us that Paul put out his arms and gathered all the saints into one great bond of love. Thank God, in these bonds, even Onesimus was not excluded.

AN ILLUSTRATION

When we think of Onesimus, we see him seeking after the lure of the world until he is engulfed in its meshes. Had it not been for God’s grace, he had never been recovered.

We are reminded of this story:

“A party of men were traveling in Tibet. One of them became very thirsty, but there was no water. As they went on they saw some pools surrounded by marshy ground, where the thirsty man determined to quench his thirst. Those who knew the nature of the country begged him to wait until they should reach a safe place, but he would not listen, and said he would take care. He plunged ahead towards a pool and filling his hands began to drink. He called to his friends to tell them he had got his heart’s desire, and even as he spoke he began to sink in the morass. Soon he was half buried and no one could venture near to draw him out, and his companions looked helplessly on as he sank, and at length he disappeared, perishing as so many do who drink the water of a sinful life. There is but one Water of everlasting life (Joh 4:14).”

Fuente: Neighbour’s Wells of Living Water

Phm 1:1. According to Thayer and Strong, and some commentators, Philemon was a resident of Colosse, and was converted to Christianity by Paul. Timothy is not mentioned as of any authority, but as an associate of Paul. His name is joined by way of friendly interest in Philemon and endorsement of the epistle. Paul calls himself a prisoner of the Lord because his imprisonment was caused by his service to Him. Philemon is designated fel-lowlaborer because he was working for the Lord in the same cause as was the apostle.

Fuente: Combined Bible Commentary

Phm 1:1. Paul, a prisoner. As the matter on which the apostle is about to write is rather personal and social in its character, he does not style himself an apostle in his address, but employs a word which should challenge sympathy more than make a claim to obedience.

a prisoner. This was St. Pauls first imprisonment at Rome, which lasted for two whole years (Act 28:30), probably from A.D. 61-63. The name prisoner is applied to him (Act 23:18) just before he was sent from Jerusalem to Csarea and thence to Rome, From the language of Phm 1:22, St. Paul seems to have anticipated a speedy release. The Epistle to Philemon may therefore have been written near the close of his imprisonment.

of Jesus Christ. It was for the cause of Christs religion, and that it might be spread abroad, that the apostle was in prison, though it was also (Eph 3:1) for the sake of the Gentiles. St. Paul was not ashamed of his chains, but saw advantage coming from his bondage, and so he called it his grace (Php 1:7), and of this grace the Gentiles were partakers.

and Timothy. We are not told in the Acts that Timothy went with the apostle to Rome, but he must have been in close attendance on him while there, for St. Paul adds his name in the greeting of the Epistles to Philippi and Coloss, putting him in the former on a level with himself as a bond-servant of Jesus Christ.

the brother. A term early used by the Christians in speaking of, or to, one another (Act 9:17), so that the literal rendering seems to be best here, the brother, he who is like you and me, a disciple of Christ.

unto Philemon our dearly beloved. Nothing more is known of Philemon than can be gathered from this Epistle. He seems to have belonged to Coloss, for his slave Onesimus is said (Col 4:9) to have been of that city. The epithet, expressive of affection, is very frequent in the New Testament letters, especially in the Epistles of St. Peter and St. John.

and fellow-labourer. The sacrifices which Philemon was making for the church at Coloss, by receiving the congregation into his house, entitles him to this name. And the man who did so much for Christs cause, we may be sure was ready to do more.

and to Apphia, the sister. From the close proximity in which this name stands to Philemons, it is natural to suppose that she was some relative, wife or sister, though in the apostles estimate it is her best title that, like Philemon, she is a Christian.

Fuente: A Popular Commentary on the New Testament

The Epistle to Philemon

Notes.

The epistle to Philemon is plainly an appendix to that to the Colossians, as before noticed. It was written at the same time, sent to the same place, and by the hands of one of those entrusted with the former one, with whom it has to do. As an address to a master, it naturally connects with Colossians and its kindred epistle Ephesians, the only two of Paul’s epistles in which masters, as such, are addressed. Here the case of Onesimus incidentally brings before us that of slavery as seen in the light of Christianity; and this seems the real subject of the epistle. That it is not openly treated as such has its evident reason. There is no legislation as to it; but the principles that are, in fact, maintained are only wider in application, declaring, as they do, the relation of Christianity and its disciples to the world-status, in a way which touches much more than a question which, for most of us now, has ceased to be of personal concern.

The purport of the epistle is almost, one might say, to undo what the writer is doing, in returning a runaway slave, now converted, to the hands of his master, himself a Christian. What were these, then, now to one another? Brethren, as the apostle plainly says (ver. 16). He and the assembly which had received Onesimus had not waited for the expression of Philemon’s mind before acting in the matter. Manifestly it was for God alone to bring in among His people: the baptism of the Spirit alone could make a member of the Body of Christ. When that was done, it was too late for man’s interference. Thus the apostle in the previous epistle introduces Onesimus to the whole assembly as a faithful and beloved brother, who is one of you; and associates him with Tychicus as bearer of tidings to them. They could not but receive whom the Lord had received, and own the apostle’s messenger as one certified to them with the full weight of his authority.

Of this assembly Philemon formed a part and thus stood committed to the reception of his slave, or to the rejection of those who had received him. There was, in fact, no thought of any dissent; there could be none without the overthrow of an order which was divine, not human; and it is with his place settled as to the assembly that Onesimus turns to meet his master, with the letter of Paul in his hand.

Yet here, it is plain, it is not to meet him, as in the assembly, upon equal terms. Distinctly is it recognized by the apostle that, (although not in the assembly,) the relation of master and slave still remained. Yet this must, of course, be made to accept whatever modification the common Christianity imposed upon it. The eternal must give law to the earthly and the temporal. But how, then, could the badge of slavery abide at all? To answer this is to answer many other questions growing out of or connected with it, relating to the practical life, and with regard to the world side of a Christianity that is not of the world.

But here it is well to point out once more a source of confusion in our common version in the frequent want of proper discrimination between two words which it alike translates “world,” but which are in different lines of thought really. Kosmos is the world physically, whether of people or things; while aion has to do with time, and means “age” -a certain defined and limited period of the world’s history. There are past ages, a present age and ages still to come; through all of which the kosmos passes; under whatever different phases, the same kosmos still.

The present age has one terrible characteristic. The former ones were all defined by God’s various dealing with men and that for blessing to them. He had not then, even for the time (as for a time alone it could be) given up the world. Thus the age of promise and of law alike contemplated blessing on the earth, and therefore the blessing of the earth; but at the present time God is simply taking out from the earth a people designed for heavenly blessing. This is indeed on His part a more wonderful work of grace than ever was before, but for the world it is a diversion from the divine ways which were leading on to blessing. The throne of God which was on earth in Israel, and the more glorious presence which since greeted it, are alike gone; and the way and cause of this, from the human side, give character to this time of His departure, which is the time of His rejection.

One may say, however, that this must not be so taken as to ignore the coming of the Spirit to represent Christ upon earth, and that the house of God in its spiritual reality is here also. This is true; and we may say again with regard to these things, that they express a more wonderful working of divine grace than ever was seen before. But notice that the world does not see this. Nothing is visible to human eyes any more; and “the world seeth Me no more” is Christ’s acceptance of rejection by it, and the seal, therefore, of its condemnation. The gospel goes out world-wide among men but that changes in no wise anything of this. And though it can be said that “God so loved the world as to give His Only begotten Son, that whosoever believeth on Him might not perish, but have eternal life,” yet, that we might be delivered from the aion -this “present evil world,” or “age” (Gal 1:4) -Christ gave Himself according to the will of our God and Father.

In the world therefore of this “age,” (an age whose end will only be when Christ appears in judgment upon what will then be in ripest, fullest rebellion against Him,) the Christian can be but a stranger; and thus Scripture ever contemplates him.

This, of course, cannot alter his relation to God as the Creator, upon which Scripture equally insists; nor does it affect that moral government of things which God necessarily exercises, or He would not be God. It is this that makes us bow to the authority of those who, like the Nero of Paul’s day, may be wholly set against Him. We recognize the mercy which acts, even through such as these, to restrain worse evil, and by a government of man by man, which was God’s own institution after the flood. Spite of the disorder, therefore, we own God’s order, and submit ourselves to His government, which we are sure is a wise and holy one, though faith is needed to realize this.

The character of the age has not been changed by the Christianity that is in it; and the apostle declares (none more conscious, surely, of the immensity of the blessing) that Satan is its god. “The god of this age” (2Co 4:4) is a terrible indictment indeed, after Christ has come, His work accomplished, and the Spirit here upon earth; but there it stands, and cannot be erased: we cannot alter it, but are delivered from it.

Slavery is the fruit of a world estranged from God. It is a sample of what sin has wrought, not to be imagined in a paradisaic earth, and in its whole spirit opposed to the free and equal spirit of Christianity. When these things meet, the antagonism might be expected to be sharply pronounced; and while it could not legislate for the world, or deliver its disciples from an oppressive yoke under which they might be born, yet one might expect the Church to purge itself absolutely from an incongruous practice such as this.

Yet we have already seen, both in Ephesians and Colossians, masters addressed as such, without even a reproof for what they were. Simply they were to give unto their bondservants that which was just and equal; while their Christian bondmen were (as we read in the first epistle to Timothy,) not to despise their believing masters because they were brethren, but rather to do them service as faithful and beloved, partakers of the benefit (1Ti 6:2). Such an admonition may well be thought to show that among Christians the severity of these bonds was greatly slackened; but it shows still more plainly that they were not annulled.

Was this then all that Christianity had to say? It was a large and pressing question. The number of slaves in the empire was immense; the miseries resulting were excessive; in the judgment of the haughty Roman the new religion suited. well this class of the oppressed and downtrodden, who in fact soon largely sought to it. Here another Master was found, with truest liberty for the slave, even while the old service might continue. And under the heathen master it did continue, for the cross was the symbol of the world’s present sway, and the faithful unto death were they whom the crown waited.

It was another matter, however, where Christianity had won master as well as slave; and here, where it was mistress of all the conditions, were the relations caused by sin, and embodying so different a spirit still to continue? To such questions Philemon, as a supplement to its connected epistles, yields the answer furnished by the New Testament.

Philemon means “friendly, loving,” and it is in this character that Paul appeals to him. The Christian heart is what must decide in the matter before him; and Paul’s comfort is the assurance that Philemon, the “friendly,” or “kind-hearted,” answers to his name. It was faith that wrought in this love, and gave it its Christian verity, and found therefore in the saints its special objects. This naturally introduces what is on the writer’s heart; for the formerly unprofitable Onesimus is now one of these saints of God, who as such has a claim upon Philemon that will not be denied.

Confident, therefore, in his readiness of heart, the apostle will not insist upon any apostolic authority, but pleads for Onesimus as for a child of his own, spiritually, begotten too in his bonds, a solace given to him of God, who was now Paul the aged, and the prisoner of Jesus Christ. How many motives here to compel a free heart’s obedience! Doubtless Onesimus had been an unprofitable servant, yet now he was profitable as a Christian, ready to do service to Philemon, as he had already done to the apostle, to whom he had endeared himself so much as to make him as his own bowels. Yet he was sending him away who might have performed the service for him that Philemon doubtless would have rendered had he been at Rome. He might well have been glad, therefore, to have such a representative in his place; and it would have been a thing most acceptable to the aged prisoner. He would indeed have retained him, but would not assume what was Philemon’s mind, nor appear to force what should be freest action. Had not God, moreover, overruled the temporary departure of a slave to bestow upon Philemon in his place the far greater gift of a brother beloved? Let him receive him then as such, nay, as if it were the apostle himself; who would take upon himself also all the responsibility of any loss that he had sustained. Yet to the apostle Philemon owed a larger debt, even himself as a Christian, -a self to which his former one was of no value. As a brother then to a brother, and with all brotherly confidence, Paul appeals to him to give him joy in the Lord, satisfying the longings of a heart taught and enlarged by divine love itself.

This is the substance of the epistle; and at first sight it disappoints our expectations as the last word upon such a subject. There is no direct doctrine in it; there is no decree that Christians should set free their slaves; no appeal even to the heart of one who so clearly has a heart as Philemon has, to do so. The claim of the master is recognized, an escaped slave in the liberty of Christ is sent back to whence he had fled. It is clear that Christianity holds out no worldly inducements to its disciples, -is not to serve as a leverage to lift a believer above his position when called by divine grace. Ambition will not here be gratified, nor ease be served; but rather the scandal of the cross added to all other burdens: this, while the blessing of liberty is not denied; and if “thou mayst be made free, use it rather.” But no worldly motive is to take rank with or supplement the spiritual: the misery of which has been seen abundantly from even those early days till now.

And yet it could be said, “Not now a servant, but more than a servant, a brother beloved;” and in the family of God, where none serve except the free-born children, none are bondmen but in the love of Christ. How such principles would work out in practice, we may easily conceive. Slave and brother must reveal themselves in inevitable contradiction; the Church, too, which knows only members of Christ’s body, being set in charge to maintain needed discipline, that these principles might be kept from violation. In the assembly the slave had equal right and voice; and it was likely that he would be at least as fully represented as the master.

Thus though there might be no immediate change, or imperative proclamation of release to the bondman, a spirit had entered with Christianity which was really much more than this. A new life was swelling the buds of a spiritual growth which should snap every bond that would constrict it. The life of Christ, in the power of the Holy Spirit, might be safely trusted to do this.

Fuente: Grant’s Numerical Bible Notes and Commentary

PHILEMON FROM PROFITLESS SLAVE TO PROFITABLE BROTHER

Philemon, like some other of the epistles, is not located in the canon chronologically. It will be seen to have been written by the apostle while a prisoner at Rome. One supposes might be that the second imprisonment was meant, because it follows 2 Timothy. But it was addressed to Philemon, beyond doubt, on the earlier occasion. See Phm 1:22 as a hint of this. In Phm 1:23 Epaphras is named as one known to Philemon, who, according to Col 1:7; Col 4:12, was a minister at Colosse, and perhaps Philemon and his household were members of his flock. As Philemon owed his salvation to Paul, (Phm 1:19), we may believe that the latter had made his acquaintance during his stay in Ephesus and its vicinity (Acts 19-20), for Colosse was in that neighborhood.

Philemon had a slave named Onesimus who seemed to have run away from his master, perhaps having stolen from him besides (Phm 1:18), and had found his way to Rome, and was thrown into the way of Paul. We would rather say God led him into the way of Paul. Perhaps he had known Paul when he lived with Philemon at Colosse. At all events, the circumstances are changed now, and under the power of a burdened conscience, and perhaps the condition in which he finds his old friend as a prisoner, he is moved to give more earnest heed to the message, is converted and is rejoicing in the Lord.

But one of the first duties of the converted man is confession and restitution of wrong. Onesimus knows this and is ready to return, but shrinks from doing so unless he shall have some document to show the genuineness of the change wrought in him, and some plea from the friend of both his master and himself that may intercede for him and what a loving letter Paul writes.

OUTLINE OF THE EPISTLE

The epistle begins with the salutation, Phm 1:1-3. The church in thy house, is mentioned, showing that in the primitive times the gatherings of Christians were in private homes.

Now comes the thanksgiving (Phm 1:4-7). Paul had good reason to remember Philemon in thanksgiving and prayer, for see what kind of man he was!

Following the thanksgiving is revealed the reason for the letter, the plea for Onesimus, Phm 1:8-21. He pleads though he might command (Phm 1:8-9). Onesimus has been converted by him while a prisoner in Rome (Phm 1:10).

Onesimus means profitable, but he had not been profitable to his master theretofore, he had belied his name. He had now, however, become profitable to both Philemon and Paul (Phm 1:11). Paul would like to have kept him, he was so profitable to him, only he had not the mind of Philemon on the subject, and did not feel at liberty to do so (Phm 1:12-14). He was returning now to Philemon in a new relationship (Phm 1:15-16). It were worth while to have lost him for a while to get him back forever! What a striking testimony that saints shall know each other in the life to come! But he was now coming back not merely as a slave, but a beloved brother! This does not mean that the old relationship as master and slave should be dissolved (see 1Co 7:17-24), but only that it should now be continued under these more blessed circumstances. Observe how delicately Paul pleads for him on the ground that he is now his (Pauls) brother (Phm 1:16-17). Paul is willing to assume whatever pecuniary responsibility might be attached to his running away, but tactfully insists that if Philemon considers, he will regard himself as still in the apostles debt (Phm 1:18-19).

Following the plea, the letter concludes with personal allusions, and the benediction (Phm 1:22; Phm 1:25). Who of the brethren named in verse 24 were with Paul in his second imprisonment? Which one did he ask to come unto him? See 2 Timothy.

ITS PLACE IN THE CANON

If some ask why such a personal letter should find a place among the inspired books of Scripture, it would seem sufficient to refer to the glimpses it affords of the social intercourse of Christians in the primitive days.

There is something else here, namely: Christianity does not rashly interfere with existing institutions, even when they are inimical to its principles. Philemon was not bidden to give Onesimus his freedom. Does Christianity, then, countenance human slavery? Nay, wherever Christianity has made headway, slavery has fallen. The truth makes flee. The union of believers in Jesus Christ promotes love to one another, and love ministers freedom.

There is still another lesson to be drawn. As Paul found Onesimus wandering from his masters house, so the Lord Jesus Christ found us wandering from God. As Paul pleaded for the restoration of Onesimus, asking that what he owed might be placed to his account, so Jesus Christ acts as our Advocate with the Father, having borne our sins. As Philemon received Onesimus on Pauls account, so God has received us, and made us what we never were before, profitable unto Him created in Christ Jesus unto good works which he hath before prepared for us to walk in them.

QUESTIONS

1. state what you know of the acquaintance of Paul and Philemon.

2. State what you know of the history of Onesimus.

3. State the four divisions of this epistle.

4. What reason is suggested for its appearance in the canon?

5. What moral lesson is found in it?

6. What spiritual analogies does it suggest?

Fuente: James Gray’s Concise Bible Commentary

Observe here, 1. The writer of this epistle described by his name, Paul; by his condition, a prisoner of Jesus Christ; by his office, a labourer, a soldier, a fellow-labourer, and a fellow-soldier with Philemon and Archippus.

Where note, That to be a labourer, a soldier, and a prisoner for Jesus Christ, are the titles that St. Paul glories in, and not in worldly dignities. Paul, a prisoner of Jesus Christ; yet was Paul a prisoner in libera custodia, not so closely confined but he had pen, ink, and paper; God gave Paul then, as Joseph before, favour in the sight of the keeper of the prison; Let persecutors send the saints to prison, God can provide a keeper for their turn. Happy was it for thee, Onesimus, that Paul was sent to gaol; his imprisonment was the happy occasion of thy spiritual liberty.

Observe, 2. The persons to whom the epistle is directed; first, and eminently, to Philemon the master, and to Apphia, the mistress of the family, in which and with whom Onesimus had dwelt, but was now run from. St. Paul writes to both, judging the mistress’s consent necessary for taking this fugitive back into her family, as well as the master’s; intimating thereby, that although the husband by the ordinance and appointment of God has the highest place, the first and chief power in the government of the family, yet the wife being given him of God, as an assistant and fellow-helper in government, her subordinate authority given her by God is to be owned and acknowledged.

Next, This epistle is directed to Archippus, who dwelt with or near Philemon: him he calls his fellow-soldier, and Philemon his fellow- labourer.

Where note, That the ministers of the gospel are compared to soldiers; they have enemies to encounter and conflict with, Satan’s temptations, the world’s persecutions, sinners’ corrrupt lusts and affections. Let the ministers of God then reckon beforehand upon a toilsome and troublesome life; if they resolve to be faithful, the devil will plant all his artillery against them.

Last of all, the epistle is directed to the church in Philemon’s house, by which some understand the company of Christians that met together at his house to worship God; for Christians then had not liberty publicly to perform that duty: others understand it of Philemon’s own family, which speaks at once Philemon’s privilege and duty, that he had such a well-ordered family, that it was a little church; that is, it was a lively image and representation of the church, both in its doctrine and worship.

Fuente: Expository Notes with Practical Observations on the New Testament

Greetings

Though Paul was a prisoner of Rome, he considered his bonds to be a means of furthering Christ’s cause ( Phm 1:1 ; Phm 1:9-10 ; Phm 1:22-23 ; Php 1:12-14 ). Timothy was with Paul at the time of writing. He may have written down the apostle’s words as he dictated them to him. This, the shortest of all Paul’s letters is primarily written to a Christian man and his family. Philemon’s name means “beloved.” Paul calls him beloved out of respect for this man of God. He also identifies him as a fellow laborer because of his efforts to advance the cause of Christ. Apphia was certainly a Christian and likely was the wife of Philemon. Archippus appears to have been their son. He was a gospel preacher in the city of Laodicea ( Phm 1:1-2 ; Col 4:16-17 ).

The aging apostle greeted the church meeting in Philemon’s house. Paul desired God’s unmerited favor for them. He also wanted them to have the peace of mind that comes with that grace. Of course, Jesus was God’s means of delivering grace and peace to man ( Phm 1:3 ; Luk 2:14 ; Php 4:6-7 ).

Fuente: Gary Hampton Commentary on Selected Books

Phm 1:1-3. Paul, a prisoner of Jesus Christ To whom, as such, Philemon could deny nothing. Paul does not call himself an apostle, because he wrote to Philemon only in the character of a friend, to request a favour rather than to enjoin what was fit, Phm 1:8-9; and Timothy Who was now with Paul at Rome, though, it is probable, not in prison; our brother So the apostle calls him, to add dignity to his character; unto Philemon, our dearly beloved That is, the dearly beloved of us both; and fellow-labourer In the gospel. This shows that Paul and Philemon were personally known to each other. And to our beloved Apphia Thought by some of the fathers to be Philemons wife, to whom also the business about which Paul writes in part belonged; and Archippus our fellow-soldier In that holy warfare in which we are engaged. This person, Lightfoot thinks, was Philemons son. The apostle, by addressing this letter not only to Philemon, but to these persons also, and to all the believers that met in his house, and by wishing them all manner of felicity, interested the whole of Philemons family to aid him in his solicitation for Onesimus. Grace to you, &c. See on Rom 1:7.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Philemon Chapter 1

The very beautiful and interesting Epistle to Philemon does not require much comment; it is an expression of the love which works by the Spirit within the assembly of God in all the circumstances of individual life. Written for the purpose of awakening in Philemon sentiments which certain events had a tendency to extinguish in his heart, this epistle is suited to produce those feelings in the reader more than to be the object of explanation. It is a fine picture of the way in which the tenderness and the strength of the love of God, working in the heart, occupies itself with every detail wherein that love might be wounded, or that might be an occasion for its growth and manifestation. In this point of view the epistle is as important as beautiful; for this development of tender and delicate consideration in the midst of the apostles gigantic labours, and of the immense truths that formed the basis of relationship between all creatures and God in Christ, gives a very peculiar character to Christianity and shews its divine nature; since He who reveals the most profound truths, and puts them in their right place in the circle of divine thought, does so as speaking of a known thing, as communicating His own thoughts; and can (being the Spirit of the God of love) fill the heart with considerations which love only can suggest, with a dignity which manifests their source, and with a delicacy of application which shews that, whatever be the grandeur of His thoughts, He is at liberty to consider everything. When the human mind is occupied with elevated subjects, it feels their weight, and bends under the load; it is absorbed; it has to abstract itself, to fix its attention. God reveals His own thoughts; and, vast as they may be to the human mind, they flow with the clearness and connectedness that is natural to them, when he communicates them by His chosen instruments. The latter are free to love; for the God who employs them and inspires them is love.

It is a more essential part of their task to present Him thus, than even to speak of the deep things. Accordingly, when they are moved by that love, the character of Him who sends them is demonstrated as that of the God who is the source of love, by a perfect consideration for others, and the most delicate attention to those things which their hearts would feel. Moreover this love develops itself in relationships formed by the Holy Ghost Himself, between the members of the body of Christ, that is to say, between men. Springing from a divine source, and always fed b y it, Christian affections assume the form of human regard, which by exhibiting love and the opposite of selfishness, bear the stamp of their origin. Love, free from self, can and does think of all that concerns others and understands what will affect them. Onesimus, a fugitive slave, had been converted by means of Paul in his bonds. Philemon, a rich man or at least one of easy fortune, received the assembly in his house (his wife also being converted). and in his measure laboured himself in the Lords work. Archippus was a servant of the Lord, who ministered in the assembly, perhaps an evangelist; at any rate he took part in the conflicts of the gospel, and was thus associated with Philemon and the assembly. The apostle, in sending Onesimus back, addresses the whole assembly. This is the reason that we have here, grace and peace without the addition of mercy as when individuals only are addressed by the apostles. His appeal on behalf of Onesimus is to Philemon; but the whole assembly is to interest itself in this beloved slave, who was become a child of God. Their Christian hearts would be a support and a guarantee for the conduct of Philemon; although the apostle expects pardon and kindness for Onesimus form the love of Philemon himself as a servant of God. Paul (as was his custom) recognizes all the good that was in Philemon, and uses it as a motive to Philemon himself, that he might let the feelings of grace flow out freely, in spite of anything that the return of Onesimus might excite in the flesh or any displeasure that Satan might try to re-awaken in him.

The apostle would have that which he desired for Onesimus to be Philemons own act. The enfranchisement of his former slave, or even his kind reception as a brother, would have quite a different bearing in that case, than if it had arisen from a command on the apostles part; for Christian affection and the bonds of love were in question. He gives due weight to the right he had to command, but only I order to abandon it, and to give more force to his request; and at the same time he suggests that the communion of Philemons faith with the whole assembly of God and with the apostle-that is, the way in which his faith connected him, in the activities of Christian love, with the assembly of God and those appointed by him to labour in it, and with the Lord Himself-which had already shewn itself so honourably in Philemon, would have its full development in the acknowledgment of tall the apostles rights over his heart. In verse 6 we must read every good thing which is in us. It is beautiful to see the mixture of affection for Onesimus- which shews itself in an anxiety that makes him plead every motive which could act on the heart of Philemon-with the Christian feeling that inspired him with full confidence in the kindly affections of this faithful and excellent brother. The return of his fugitive slave was indeed likely to stir something in his natural heart; the apostle interposes his letter on behalf of his dear child in the faith, born in the time of his captivity. God had interposed the work of His grace, which ought to act on the heart of Philemon, producing altogether new relationships with Onesimus. The apostle beseeches him to receive his former slave as a brother, but it is evident (ver 12), although Paul wished it to be the spontaneous act of the master whom Onesimus had wronged, that the apostle expected the affranchisement of the latter.

Be that as it may, he takes everything upon himself for his dear son. According to grace Onesimus was more profitable to Philemon, as well as to Paul, than formerly, when the flesh had made him an unfaithful and valueless servant; and this he should rejoice in. (Ver 11) Paul alludes to the name of Onesimus, which means profitable. Finally he reminds Philemon that he was indebted to him for his own salvation-for his life as a Christian. Paul at this moment was a prisoner at Rome. God had brought Onesimus there (whither all resorted) to lead him to salvation and the knowledge of the Lord, in order that we should be instructed, and that Onesimus should have a new position in the Christian assembly. [1] It was apparently towards the end of the apostles imprisonment. He hopes at least soon to be released and tells Philemon to prepare him a lodging. We find the names again in the Epistle to the Colossians. There the apostle says, Onesimus, who is one of you; so that, if it be the same, he was of Colosse. It seems likely, because there is Archippus also, who is exhorted to take heed to his ministry. If it be so, the fact that he speaks thus of Onesimus to the Christians at Colosse is another proof of his loving care for this new convert. He lays him thus upon the hearts of the assembly, sending his letter by him and Tychicus.

In the Epistle to the Ephesians there are no salutations; but the same Tychicus is its bearer. Timothy is joined with Paul in the address of the Epistle to the Colossians, as well as in this to Philemon. It was not so in the Epistle to the Ephesians; but in that to the Philippians to whom the apostle hoped to send Timothy ere long, their two names are again united. I do not draw an conclusions from these last details; but they furnish ground for inquiry into details. Each of the four epistles was written during the apostles captivity at Rome, and when he was expecting to be delivered form that captivity. Finally, that which we have especially to remark in the Epistle to Philemon is the love which, in the intimate centre of this circle (guarded all round by an unparalleled development of doctrine) reigned and bore fruit, and bound the members of Christ together, and spread the savour of grace over all the relationships in which men could stand towards each other, occupying itself about all the details of life with a perfect propriety, and with the recognition of every right that can exist among men and of all that the human heart can feel.

Footnotes for Philemon

1: It seems to me, from the way in which the apostle speaks, that he even thought Onesimus would be an instrument of God in the assembly, useful in the Lords served. He would have retained him to minister to himself in the bonds of the gospel; but he respects his connection with Philemon. It was also much better for the soul of Onesimus that he should submit himself where had done wrong; and if he was to be free, that he should receive his freedom from the love of Philemon.

Fuente: John Darby’s Synopsis of the New Testament

1-3. This beautiful introductory is addressed to Philemon and Apphia and Archippus, the sanctified wife and husband complimented with a class- leadership in the Church organized in the capacious mansion of their sanctified landlord.

Fuente: William Godbey’s Commentary on the New Testament

Phm 1:1. Paul, a prisoner of Jesus Christ, for he knew by revelation that the Lord had sent him as a state prisoner in chains to Rome, whatever the adversaries of truth might have intended.

And Timothy our brother, whom Paul, his spiritual father, ever associated with himself. Timothy was his faithful companion in all his labours, except when the work required a separation. Eph 1:1. Col 1:1.

To Philemon, our fellow-labourer. The name is Grecian; with the poets accounted noble.

Phm 1:2. And to our beloved Apphia, the wife of Philemon, who equalled her husband in faith and piety, and was worthy of a record in the annals of the church. And Archippus, our fellow-soldier. As his profession is repeated in Php 2:25, and not applied to any other apostolic man, cardinal Baronius, a man profoundly learned in the annals of the church, doubts not but Paul, or his father, had held commissions in the Roman service; and it probably was the same with Archippus. The critics mostly turn it to their spiritual warfare with the powers of darkness.

Phm 1:3. Grace to you, and peace. See 1Co 1:2. The manner of the age was to greet one another in epistolary correspondence. So are the letters of Pliny, and of the christian fathers, neat, chaste, and elegant in address.

Phm 1:5. Hearing of thy love and faith. These words are very appropriate to the subject which follows; for all the brilliant virtues of the christian temper which shone in Philemon, and in a city full of idolatry, were worthy of eulogy and of thanksgiving.

Phm 1:8-10. Wherefore, though I might be bold, as a minister and labourer of the Lord, yet for loves sake I would rather beseech thee for my son Onesimus, whom I have begotten in my bonds. Paul, as the prisoner of the Lord, had a right to ask of the churches whatever he needed in his sufferings for the testimony of Jesus, and his requests would come with a thousand welcomes. Aged ministers, destitute of all rectorial revenues, have just claims on the people for whom they have laboured through life. But alas, men warm by their winter fires, are apt too often to forget the cold.

Phm 1:11. Who in time past was to thee unprofitable. The conversion of Onesimus was attended with a full confession of his past sins; that he had left the best of masters, after defrauding him of property, with which, no doubt, he had fled to Rome, far beyond the lash of the law. Confession is relevant to the conscience; for after secret sins are once disclosed, a man is not afraid of future discoveries coming against him: and peace of conscience is followed by the fruits of the Spirit. We cannot but remark here, the power and grace of the gospel in making a bad servant a good one, and ultimately, as many allow, a minister of Jesus Christ. It is the power of God to the salvation of every believer.

Phm 1:14. But without thy mind would I do nothing. All good things done to the glory of God must be free-will offerings, giving ourselves to him, and then our gifts.

Phm 1:15. Perhaps he therefore departed for a season, that thou shouldest receive him (back as thy serf) for ever. The adorable providence of God, ever ready to bring good out of evil, guided Onesimus to Rome, and to hear Paul, the only man that could be the best of intercessors for a fugitive stranger.

Phm 1:17. If thou count me therefore a partner, receive him as myself, for though Onesimus was still a servant, and now profitable to his master, he was by grace a son, and a brother beloved in the Lord. designates not only partner, but fellow traveller in the kingdom and patience of Jesus Christ. See Php 1:2; Php 2:1; Php 4:14. Rev 1:9.

Can we then really suppose, as most critics do, that Paul would write with all this frankness to a man, and to his wife, whom he had never seen? St. Luke says, Act 16:6-8, when they had gone throughout Phrygia, the old name for several Roman provinces; and going throughout must mean leaving no city of importance unvisited, as Colosse, Laodicea, and Hierapolis, and thence in progress to Troas, on the sea-coast, which in Pooles synopsis is put for the remains of ancient Troy; can we, I say, really suppose that Paul and Silas would even go out of their road to miss cities so celebrated? Luke, not being with Paul in this northern journey, has merely named the provinces, and not the towns.

Phm 1:21-22. Having confidence I wrote unto thee, knowing that thou wilt also do more than I say. Such was christian love in ancient days. Hence followed the confidence that Philemon would provide him a lodging.

Phm 1:23-24. There salute thee Epaphras, my fellow-prisoner, sustaining bonds like Timothy for preaching boldly in Rome. Aristarchus, who had come with Paul a prisoner from Asia, Act 27:2, but now liberated. The five ministers named here, prove that this epistle was written at the same time with that to the Thessalonians; and the injunction to receive Mark, Col 4:10, indicates an earlier date than that to Timothy.

REFLECTIONS.

Most of the apostolic epistles were composed on special occasions; and this to Philemon would probably not have been written, but for the interest which Paul took in the case of a fugitive servant; and we cannot but admire the kindness and condescension of the great apostle, who though himself a prisoner at Rome, felt so much on behalf of one who had brought himself into difficulty by his own misconduct. Paul forgets himself, and his own sufferings, in his anxiety to promote the happiness of one whom others would have deemed beneath their notice. Such however is the nature of true religion; it is full of benevolence, and knows no blessedness like that of doing good.

Onesimus seems to have left his master clandestinely, and under a suspicion of having purloined some part of his property. Yet he must previously have had some religious convictions, and probably had seen Paul at his masters house, or he would not have attended his ministry on his arrival at Rome, though whatever were his convictions, he had proved himself an unprofitable servant. Mercy however pursued the fugitive, and apprehended him on his arrival at the city. There he heard Paul, who on his conversion sent him back again to his master, now a profitable servant, and also a brother beloved in the Lord.

Onesimus, full of shame and contrition, could not venture to see his master till Paul had written a letter of introduction on his behalf; and Paul with all imaginable courtesy addresses this epistle to Philemon, guaranteeing the renewed character of Onesimus, and even engaging to become responsible for any deficiencies occasioned by his former misconduct. Such are thy virtues, oh religion.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

Phm 1:1-7. Introductory.Paul writes from prison, sending greetings from himself and Timothy to Philemona dear friend with whom he had worked probably during his stay in EphesusApphia (presumably Philemons wife), and Archippus (Col 4:17, possibly his son) his spiritual comrade-in-arms, together with the brethren of their household. He is constantly hearing of the love and loyalty displayed by Philemon both towards the Lord Jesus and towards all the saints (Phm 1:5): the hearts of Gods people have been greatly cheered by his kindness, and the thought of one who in so true a sense is a brother has been a great joy and comfort to Paul (Phm 1:7), so that it is with great thankfulness to God that he makes mention of Philemon in his prayers (Phm 1:4), praying that the readiness to share with others which his faith has prompted may prove (increasingly) effectual, as he comes to fuller knowledge of all the good that there is among the Colossians, unto (a deeper experience of) Christ.

Phm 1:2. our sister: i.e. in the faith (cf. mg.).

Fuente: Peake’s Commentary on the Bible

This epistle was written from the Roman prison at the same time as the epistle to the Colossians, these carried by Tychicus and Onesimus (Col 4:7-9), the former a proven servant of the Lord, Onesimus the subject of this epistle, who was the slave of Philemon, and evidently a runaway, who had been imprisoned in Rome, where Paul met him and brought him to the Lord. Paul now sends him back to his master with this letter of most beautiful character, which expresses the attitude of pure Christianity toward slavery. How suited it was that Paul should write this, for he had also been the means of Philemon’s conversion (vs.19).

He writes, not as an apostle, or a servant, but as “a prisoner of Jesus Christ,” not at all giving any declaration of the doctrines of Christianity, nor even pastoral instruction and encouragement; but appealing to the considerate feelings of one who was (not confined or oppressed, but) in good circumstances. But he includes Timothy, “the brother” (who is not mentioned in Colossians) in his salutation, for fellowship is an Important feature of this epistle, and specially with one who is “honoring God” as Timothy’s name means.

Philemon means “one who loves,” and he is “dearly beloved,” as well as a fellow-laborer, one devoted to the work of the Lord. Paul can write to him therefore with fullest confidence. But it is interesting that he also addresses “the beloved Aphaia, and Archippus our fellow-soldier, “as well as the assembly in the house of Philemon. Yet from verse 4 it is evident he is speaking directly to Philemon, always using the singular until the last verse, when he speaks of “your spirit,” that is, plural. It is clear therefore that though it is Philemon for whom this is directly intended, yet leaders in the assembly and the assembly itself, are to be interested in this, for Onesimus is now, after all, one of them (Cf.Col.4:9).

All are wished grace and peace, and their eyes are lifted for this to God our Father and the Lord Jesus Christ, the source of these valuable blessings. As in other cases, thanksgiving to God precedes Paul’s prayers for Philemon. It is healthy for us to always remember this order. It may have been Epaphras who told Paul of the love and faith of Philemon toward the Lord Jesus, and toward all saints (Cf.Col.1:7,8). But such news refreshed the heart of Paul. Perhaps love is mentioned first because it was this that Paul was really appealing in this epistle.

Verse 6 is more clear in the New Translation (J.N.D.). Philemon’s love and faith was of such character that his participation in the faith, that is, his having part in the blessed faith of Christianity, might become operative in a full and precious way, by the acknowledging of every good thing that in us in Christ Jesus. “In us” no doubt has reference to Christians characteristically, because of their being Christ Jesus. Love and faith recognize and acknowledge this in some measure at least in every believer.

And the apostle expresses his unfeigned joy and encouragement in the knowledge of the love of Philemon, who is known to have refreshed the saints of God by his service to them. For Paul loved the saints, and delighted in what blessing was given them.

It is beautiful to see the delicate way in which Paul writes as to Onesimus. It would not have been wrong for him to enjoin Philemon, but he will not do this as though with apostolic authority; but he entreats for love’s sake, and as “Paul the aged” Certainly for Philemon to think of Paul as an aged prisoner would have a powerful effect upon his affections.

It is for his own child that Paul intercedes, for he had, in his bonds, been the means of the conversion of Onesimus. He frankly faces the truth of the past, as to Onesimus having been a practical liability to his masters who may have had reason for resentment against his servant. But now, he says, he is profitable to both Philemon and to Paul. Marvellous indeed is God’s work of new birth in a soul!

The humility and wisdom of Paul is for our real instruction here. For though slavery was always contrary to God’s thoughts, yet Paul does not Ignore Philemon’s mastery over his slave. he sends him back, even though he could have employed him for profit in a spiritual way himself, as verse 13 shows. But he speaks of Onesimus as “my own bowels,” that is, desiring Philemon now to treat him as he would Paul. Christianity makes no effort to set right the bad social structure of the world, no more than its political or economical structure. But it does speak seriously to the heart and conscience of the believer, that he may willingly and gladly honor God in every relationship in which he is found. Legislation will not change men’s hearts; but changed hearts will be evidenced in changed personal conduct.

Paul then would consider the mind of Philemon, his thoughts and exercises, and leave to him the full burden of acting rightly as to Onesimus. This is the true grace of God. Philemon would not be coerced, but left free to act as before God.

And the possibility is put before him that it may have been God’s wise ordering that Onesimus, had departed, in order that Philemon might receive him back on a much more satisfactory basis, with a permanent love that considered him more than a slave, but a brother, and that beloved. For he was that to Paul.

He therefore desires Philemon to receive Onesimus as he would Paul himself. And he will take the responsibility for any debt that Onesimus might have incurred with his master though in fact Philemon owed him his own self, that is, that his soul had been saved through Paul. He asks for both joy and refreshment in the Lord from Philemon, and has confidence that Philemon will do more than he asks. Surely such words would draw out the more ready response of the heart of this beloved saint!

Now he requests also that Philemon might prepare accommodations for him, for he expects, through the prayers of others, to be released from prison. It was no short journey from Rome to Colosse, but evidently the apostle had strong convictions that he was to go there, though he does not mention this in his epistle to the Colossians, written at the same time.

Those mentioned in verses 23 and 24 as joining Paul in salutations, are all found also in Col 4:1-18, Epaphras a resident of Colosse (Col 1:7), but at this time a prisoner at Rome; the others said to be “fellow-laborers.”

In closing the apostle wishes them the grace of our Lord Jesus Christ to be with their spirit. In Galatians also at the end he speaks similarly and in 2 Timothy. No doubt it is indicated that the spirit is to have the place of control, rather than the soul, that is, that the knowledge and wisdom of the human spirit is to have precedence over the desires and feelings of the soul. This can be seen to apply clearly to each of these epistles. But he reverts to the plural in this last verse, so that all who were addressed in verses 1 and 2 are to consider this, and we too if ever we must be faced with comparable circumstances. For if the spirit is maintained in proper communion, with the Lord, decisions will be made in a proper spirit.

Fuente: Grant’s Commentary on the Bible

EXPOSITION OF THE EPISTLE TO PHILEMON.

SECTION 1. PAULS GREETING TO PHILEMON. Phm 1:1-3.

Paul a prisoner of Christ Jesus, and Timothy, our brother, to Philemon, our beloved one and fellow-worker, and to Apphia our sister, and to Archippus our fellow-soldier, and to the Church in thy house; grace to you and peace, from God our Father and the Lord Jesus Christ.

Phm 1:1. Prisoner: same word in Eph 3:1; Eph 4:1; 2Ti 1:8, Mat 27:15-16; Act 16:25; Act 16:27.

Of Christ: not necessarily that He has put Paul in prison, but that in his captivity, and as a captive, the prisoner at Rome stands in special relation to Christ and belongs to Him. Writing a private letter to a friend and asking a favour, Paul refrains from all mention of his apostolic authority. And, while begging mercy for a bondman, he points to his own bonds. This silent plea is urged again in Phm 1:9-10; Phm 1:13. That Timothy is, as in Col 1:1, joint-author of the letter, gives weight to it as touching a matter in which another besides Paul feels interest.

PHILEMON: a not uncommon Greek name. Of this Philemon we know nothing except from this Epistle. He was certainly a Christian and almost certainly (cp. Phm 1:19) converted by Paul. That Onesimus was (cp. Col 4:9) a native or former inhabitant of Coloss and was also Philemons slave, and that, when this letter was written, he was going back to Philemon and also (Col 4:9) about to visit Coloss, suggests that Philemon was an inhabitant of that city. But although he was a fellow-worker of Paul and Timothy, he is not mentioned in Col 1:7 as taking part with Epaphras in founding the Church there. He must therefore have been converted elsewhere: for Paul had never visited Coloss. Possibly he came to live there already a Christian, or was converted by Paul elsewhere, after the Church had been founded by Epaphras. That Philemon had a slave and had apparently (Phm 1:18) been robbed by him, suggests that he was a man of social position; one of the few implied in 1Co 1:26.

Our fellow-worker; suggests that Philemon had joined with both Paul and Timothy in Christian toil and thus gained their special love. Contrast Rom 16:9, where the same terms beloved and fellow-worker are used, but to different men; and the pronoun is changed from plural to singular.

Phm 1:2. Apphia: a womans name found on several inscriptions in the country around Coloss, and therefore probably of native origin. There is no reason to identify it with the Roman name Appia. The connection suggests strongly that she was Philemons wife. And this is the more likely because the letter deals with a domestic matter. On behalf of a runaway slave Paul appeals both to master and mistress. Thus both the Phrygian name and Apphias mention here are notes of genuineness.

Our sister: implies that she was a Christian and therefore under Christian obligations.

If Apphia be Philemons wife, the immediate mention of Archippus in a letter touching only a domestic matter suggests that he also was a member of the same family, and probably Philemons son. This agrees with Col 4:17, which seems to imply that he was an officer of the Church at Coloss. If Archippus was son of Philemon, the latter must have been elderly, not much if any younger than Paul.

Fellow-soldier: as in Php 2:25. It is perhaps not safe to infer from this title that Archippus had in some special conflict stood bravely by Paul. For the whole Christian life, especially in those days of storm, was a conflict. And if, as we inferred from Col 4:17, Archippus held official rank in the Church, this description would be the more appropriate. Paul recognises both Philemon and Archippus as comrades, the one in toil, the other in the ranks of battle. Doubtless, for reasons unknown to us, this distribution of titles was appropriate.

The Church in thy house: a smaller gathering within the Church at Coloss, like that at Laodicea (Col 4:15) in the house of Nymphas. The singular number, thy, pays honour to Philemon in his own family as head of the household. This greeting seeks to interest in the case of Onesimus the company accustomed to gather for worship in the house of Philemon. The greeting of grace and peace (see under Php 1:2) is sent to each member of the family and to the Church meeting in their home.

Fuente: Beet’s Commentary on Selected Books of the New Testament

1:1 Paul, a prisoner of Jesus Christ, and Timothy [our] brother, unto Philemon our dearly beloved, and fellowlabourer,

2 And to [our] beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house:

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

4 I thank my God, making mention of thee always in my prayers,

5 Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints;

6 That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.

7 For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.

Now, I don’t want to accuse Paul of anything, nor detract any from his character, nor who he was. However, after such introductory verses could anyone, but a cold hearted nasty man, not feel that he has been complimented and set forth as a prominent citizen to be looked up to? Nor could someone so complemented say no to any request that might come along later. Paul has given credit where credit was due.

Note that Paul points out that he is a prisoner rather than the apostle that he often mentions. Seems he is putting himself on the lowest plain possible.

Philemon is not only a slave owner, but he has opened his home to the meeting of the brethren, and he is a loving caring person. Not a bad example for us to follow.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

I. GREETING vv. 1-3

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

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Paul described himself simply as a prisoner of Jesus Christ’s. He was in prison because he served Christ, and it was God’s will for him to be there (cf. Rev 1:9).

"As himself the Lord’s bondsman he will plead for another bondsman whose story is the burden of this letter. In begging mercy for this bondsman he points to his own bonds. No less than six times in this brief letter does Paul make reference to his imprisonment (Phm 1:1; Phm 1:9-10; Phm 1:13; Phm 1:22-23)." [Note: D. Edmond Hiebert, Titus and Philemon, p. 88.]

"He is not asking for a measure of sacrifice from Philemon, as one who knows nothing of sacrifice. He has forfeited his freedom for Christ’s sake and so has a ground for appealing. This is a principle involved in any true pastoral work. The pastor can only appeal to his people for self-sacrifice and discipline if he himself knows the meaning of discipline in his own life. Otherwise his call is empty and lifeless." [Note: Herbert M. Carson, The Epistles of Paul to the Colossians and Philemon, p. 104.]

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

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 5

THE EPISTLE TO PHILEMON

Phm 1:1-3 (R.V.)

This Epistle stands alone among Pauls letters in being addressed to a private Christian, and in being entirely occupied with a small, though very singular, private matter; its aim being merely to bespeak a kindly welcome for a runaway slave who had been induced to perform the unheard of act of voluntarily returning to servitude. If the New Testament were simply a book of doctrinal teaching, this Epistle would certainly be out of place in it; and if the great purpose of revelation were to supply material for creeds, it would be hard to see what value could be attached to a simple, short letter, from which no Contribution to theological doctrine or ecclesiastical order can be extracted. But if we do not turn to it for discoveries of truth, we can find in it very beautiful illustrations of Christianity at work. It shows us the operation of the new forces which Christ has lodged in humanity-and that on two planes of action. It exhibits a perfect model of Christian friendship, refined and ennobled by a half-conscious reflection of the love which has called us “no longer slaves, but friends,” and adorned by delicate courtesies and quick consideration, which divines with subtlest instinct what it will be sweetest to the friend to hear, while it never approaches by a hair-breadth to flattery, nor forgets to counsel high duties. But still more important is the light which the letter casts on the relation of Christianity to slavery, which may be taken as a specimen of its relation to social and political evils generally, and yields fruitful results for the guidance of all who would deal with such.

It may be observed, too, that most of the considerations which Paul urges on Philemon as reasons for his kindly reception of Onesimus do not even need the alteration of a word, but simply a change in their application, to become worthy statements of the highest Christian truths. As Luther puts it, “We are all Gods Onesimuses”; and the welcome which Paul seeks to secure for the returning fugitive, as well as the motives to which he appeals in order to secure it, do shadow forth in no uncertain outline our welcome from God, and the treasures of His heart towards us, because, they are at bottom the same. The Epistle then is valuable, as showing in a concrete instance how the Christian life, in its attitude to others, and especially to those who have injured us, is all modelled upon Gods forgiving love to us. Our Lords parable of the forgiven servant who took his brother by the throat finds here a commentary, and the Apostles own precept, “Be imitators of God, and walk in love,” a practical exemplification.

Nor is the light which the letter throws on the character of the Apostle to be regarded as unimportant. The warmth, the delicacy, and what, if it were not so spontaneous, we might call tact, the graceful ingenuity with which he pleads for the fugitive, the perfect courtesy of every word, the gleam of playfulness-all fused together and harmonised to one end, and that in so brief a compass and with such unstudied ease and complete self-oblivion, make this Epistle a pure gem. Without thought of effect, and with complete unconsciousness, this man beats all the famous letter writers on their own ground. That must have been a great intellect, and closely conversant with the Fountain of all light and beauty, which could shape the profound and far reaching teachings of the Epistle to the Colossians, and pass from them to the graceful simplicity and sweet kindliness of this exquisite letter; as if Michael Angelo had gone straight from smiting his magnificent Moses from the marble mass to incise some delicate and tiny figure of Love or Friendship on a cameo.

The structure of the letter is of the utmost simplicity. It is not so much a structure as a flow. There is the usual superscription and salutation, followed, according to Pauls custom, by the expression of his thankful recognition of the love and faith of Philemon and his prayer for the perfecting of these. Then he goes straight to the business in hand, and with incomparable persuasiveness pleads for a welcome to Onesimus, bringing all possible reasons to converge on that one request, with an ingenuous eloquence born of earnestness. Having poured out his heart in this pleasure adds no more but affectionate greetings from his companions and himself.

In the present section we shall confine our attention to the superscription and opening salutation. I We may observe the Apostles designation of himself, as marked by consummate and instinctive appreciation of the claims of friendship, and of his own position in this letter as a suppliant. He does not come to his friend clothed with apostolic authority. In his letters to the Churches he always puts that in the forefront, and when he expected to be met by opponents, as in Galatia, there is a certain ring of defiance in his claim to receive his commission through no human intervention, but straight from heaven. Sometimes, as in the Epistle to the Colossians, he unites another strangely contrasted title, and calls himself also “the slave” of Christ; the one name asserting authority, the other bowing in humility before his Owner and Master. But here he is writing as a friend to a friend, and his object is to win his friend to a piece of Christian conduct which may be somewhat against the grain. Apostolic authority will not go half so far as personal influence in this case. So he drops all reference to it, and, instead, lets Philemon hear the fetters jangling on his limbs-a more powerful plea. “Paul, a prisoner,” surely that would go straight to Philemons heart, and give all but irresistible force to the request which follows. Surely if he could do anything to show his love and gratify even momentarily his friend in prison, he would not refuse it. If this designation had been calculated to produce effect, it would have lost all its grace; but no one with any ear for the accents of inartificial spontaneousness, can fail to hear them in the unconscious pathos of these opening words, which say the right thing, all unaware of how right it is.

There is great dignity also, as well as profound faith, in the next words, in which the Apostle calls himself a prisoner “of Christ Jesus.” With what calm ignoring Of all subordinate agencies he looks to the true author Of his captivity! Neither Jewish hatred nor Roman policy had shut him up in Rome. Christ Himself had riveted his manacles on his wrists; therefore he bore them as lightly and proudly as a bride might wear the bracelet that her husband had clasped on her arm. The expression reveals both the author of and the reason for his imprisonment, and discloses the conviction which held him up in it. He thinks of his Lord as the Lord of providence, whose hand moves the pieces on the board-Pharisees, and Roman governors, and guards, and Caesar; and he knows that he is an ambassador in bonds, for no crime but for the testimony of Jesus. We need only notice that his younger companion Timothy is associated with the Apostle in the superscription, but disappears at once. The reason for the introduction of his name may either have been the slight additional weight thereby given to the request of the letter, or more probably, the additional authority thereby given to the junior, who would, in all likelihood, have much of Pauls work devolved on him when Paul was gone.

The names of the receivers of the letter bring before us a picture seen, as by one glimmering light across the centuries, of a Christian household in that Phrygian valley. The head of it, Philemon, appears to have been a native of, or at all events a resident in, Colossae; for Onesimus, his slave, is spoken of in the Epistle to the Church there as “one of you.” He was a person of some standing and wealth, for he had a house large enough to admit of a “Church” assembling in it, and to accommodate the Apostle and his travelling companions if he should visit Colossae. He had apparently the means for large pecuniary help to poor brethren, and willingness to use them, for we read of the refreshment which his kindly deeds had imparted. He had been one of Pauls converts, and owed his own self to him; so that he must have met the Apostle, -who had probably not been in Colossae, -on some of his journeys, perhaps during his three years residence in Ephesus. He was of mature years if, as is probable, Archippus, who was old enough to have service to do in the Church, {Col 4:17} was his son.

He is called “our fellow labourer.” The designation may imply some actual cooperation at a former time. But more probably, the phrase, like the similar one in the next verse, “our fellow soldier,” is but Pauls gracefully affectionate way of lifting these good peoples humbler work out of its narrowness, by associating it with his own. They in their little sphere, and he in his wider, were workers at the same task. All who toil for furtherance of Christs kingdom, however widely they may be parted by time or distance, are fellow workers. Division of labour does not impair unity of service. The field is wide, and the months between seedtime and harvest are long; but all the husbandmen have been engaged in the same great work, and though they have toiled alone shall “rejoice together.” The first man who dug a shovelful of earth for the foundations of Cologne Cathedral, and he who fixed the last stone on the topmost spire a thousand years after, are fellow workers. So Paul and Philemon, though their tasks were widely different in kind, in range, and in importance, and were carried on apart and independent of each other, were fellow workers. The one lived a Christian life and helped some humble saints in an insignificant, remote corner; the other flamed through the whole then civilised western world, and sheds light today: but the obscure, twinkling taper and the blazing torch were kindled at the same source, shone with the same light, and were parts of one great whole. Our narrowness is rebuked, our despondency cheered, our vulgar tendency to think little of modest, obscure service rendered by commonplace people, and to exaggerate the worth of the more conspicuous, is corrected by such a thought. However small may be our capacity or sphere, and however solitary we may feel, we may summon up before the eyes of our faith a mighty multitude of apostles, martyrs, toilers in every land and age as our-even our-work fellows. The field stretches far beyond our vision, and many are toiling in it for Him, whose work never comes near ours. There are differences of service, but the same Lord, and all who have the same master are companions in labour. Therefore Paul, the greatest of the servants of Christ, reaches down his hand to the obscure Philemon, and says, “He works the work of the Lord, as I also do.”

In the house at Colossae there was a Christian wife by the side of a Christian husband; at least, the mention of Apphia here in so prominent a position is most naturally accounted for by supposing her to be the wife of Philemon. Her friendly reception of the runaway would be quite as important as his, and it is therefore most natural that the letter bespeaking it should be addressed to both. The probable reading “our sister” (R.V), instead of “our beloved” (A.V), gives the distinct assurance that she too was a Christian, and like minded with her husband.

The prominent mention of this Phrygian matron is an illustration of the way in which Christianity, without meddling with social usages, introduced a new tone of feeling about the position of woman, which gradually changed the face of the world, is still working, and has further revolutions to effect. The degraded classes of the Greek world were slaves and women. This Epistle touches both, and shows us Christianity in the very act of elevating both. The same process strikes the fetters from the slave and sets the wife by the side of the husband, “yoked in all exercise of noble end,”-namely, the proclamation of Christ as the Saviour of all mankind, and of all human creatures as equally capable of receiving an equal salvation. That annihilates all distinctions. The old world was parted by deep gulfs. There were three of special depth and width, across which it was hard for sympathy to fly. These were the distinctions of race, sex, and condition. But the good news that Christ has died for all men, and is ready to live in all men, has thrown a bridge across, or rather has filled up, the ravine; so the Apostle bursts into this triumphant proclamation, “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus.”

A third name is united with those of husband and wife, that of Archippus. The close relation in which the names stand, and the purely domestic character of the letter, make it probable that he was a son of the wedded pair. At all events, he was in some way part of their household, possibly some kind of teacher and guide. We meet his name also in the Epistle to the Colossians, and from the nature of the reference to him there, we draw the inference that he filled some “ministry” in the Church of Laodicea. The nearness of the two cities made it quite possible that he should live in Philemons house in Colossae and yet go over to Laodicea for his work.

The Apostle calls him “his fellow soldier,” a phrase which is best explained in the same fashion as is the previous “fellow worker,” namely, that by it Paul graciously associates Archippus with himself, different as their tasks were. The variation of soldier for worker probably is due to the fact of Archippus being the bishop of the Laodicean Church. In any case, it is very beautiful that the grizzled veteran officer should thus, as it were, clasp the hand of this young recruit, and call him his comrade. How it would go to the heart of Archippus!

A somewhat stern message is sent to Archippus in the Colossian letter. Why did not Paul send it quietly in this Epistle instead of letting a whole Church know of it? It seems at first sight as if he had chosen the harshest way; but perhaps further consideration may suggest that the reason was an instinctive unwillingness to introduce a jarring note into the joyous friendship and confidence which sound through this Epistle, and to bring public matters into this private communication. The warning would come with more effect from the Church, and this cordial message of good will and confidence would prepare Archippus to receive the other, as rain showers make the ground soft for the good seed. The private affection would mitigate the public exhortation with whatever rebuke may have been in it.

A greeting is sent, too, to “the Church in thy house.” As in the case of the similar community in the house of Nymphas, {Col 4:15} we cannot decide whether by this expression is meant simply a Christian family, or some little company of believers who were wont to meet beneath Philemons roof for Christian converse and worship. The latter seems the more probable supposition. It is natural that they should be addressed; for Onesimus, if received by Philemon, would naturally become a member of the group, and therefore it was important to secure their good will.

So we have here shown to us, by one stray beam of twinkling light, for a moment, a very sweet picture of the domestic life of that Christian household in their remote valley. It shines still to us across the centuries, which have swallowed up so much that seemed more permanent, and silenced so much that made far more noise in its day. The picture may well set us asking ourselves the question whether we, with all our boasted advancement, have been able to realise the true ideal of Christian family life as these three did. The husband and wife dwelling as heirs together of the grace of life, their child beside them sharing their faith and service, their household ordered in the ways of the Lord, their friends Christs friends, and their social joys hallowed and serene-what nobler form of family life can be conceived than that? What a rebuke to, and satire on, many a so-called Christian household!

II. We may deal briefly with the apostolic salutation, “Grace to you and peace from God our Father and the Lord Jesus Christ,” as we have already had to speak of it in considering the greeting to the Colossians. The two main points to be observed in these words are the comprehensiveness of the Apostles loving wish, and the source to which he looks for its fulfilment. Just as the regal title of the King whose Throne was the Cross was written in the languages of culture, of law, and of religion, as an unconscious prophecy of His universal reign; so, with like unintentional felicity, we have blended here the ideals of good which the East and the West have framed for those to whom they wish good, in token that Christ is able to slake all the thirsts of the soul, and that whatsoever things any races of men have dreamed as the chiefest blessings, these are all to be reached through Him and Him only.

But the deeper lesson here is to be found by observing that “grace” refers to the action of the Divine heart, and “peace” to the result thereof in mans experience. As we have noted in commenting on Col 1:2, “grace” is free, undeserved, unmotived, self-springing love. Hence it comes to mean, not only the deep fountain in the Divine nature, that His love, which, like some strong spring, leaps up and gushes forth by an inward impulse, in neglect of all motives drawn from the lovableness of its objects, such as determine our poor human loves, but also the results of that bestowing love in mens characters, or, as we say, the “graces” of the Christian soul. They are “grace,” not only because in the aesthetic sense of the word they are beautiful, but because, in the theological meaning of it, they are the products of the giving love and power of God.

“Whatsoever things are lovely and of good report,” all nobilities, tendernesses, exquisite beauties, and steadfast strengths of mind and heart, of will and disposition – all are the gifts of Gods undeserved and open-handed love.

The fruit of such grace received is peace. In other places the Apostle twice gives a fuller form of this salutation, inserting “mercy” between the two here named; as also does St. John in his second Epistle. That fuller form gives us the source in the Divine heart, the manifestation of grace in the Divine act, and the outcome in human experience; or, as we may say, carrying on the metaphor, the broad, calm lake which the grace, flowing to us in the stream of mercy, makes, when it opens out in our hearts. Here, however, we have but the ultimate source, and the effect in us.

All the discords of our nature and circumstances can be harmonised by that grace which is ready to flow into our hearts. Peace with God, with ourselves, with our fellows, repose in the midst of change, calm in conflict, may be ours. All these various applications of the one idea should be included in our interpretation, for they are all included in fact in the peace which Gods grace brings where it lights. The first and deepest need of the soul is conscious amity and harmony with God, and nothing but the consciousness of His love as forgiving and healing brings that. We are torn asunder by conflicting passions, and our hearts are the battleground for conscience and inclination, sin and goodness, hopes and fears, and a hundred other contending emotions. Nothing but a heavenly power can make the lion within lie down with the lamb. Our natures are “like the troubled sea, which cannot rest,” whose churning waters cast up the foul things that lie in their slimy beds; but where Gods grace comes, a great calm hushes the tempests, “and birds of peace sit brooding on the charmed wave.”

We are compassed about by foes with whom we have to wage undying warfare, and by hostile circumstances and difficult tasks which need continual conflict; but a man with Gods grace in his heart may have the rest of submission, the repose of trust, the tranquillity of him who “has ceased from his own works”; and so, while the daily struggle goes on and the battle rages round, there may be quiet, deep and sacred, in his heart.

The life of nature, which is a selfish life, flings us into unfriendly rivalries with others, and sets us battling for our own hands, and it is hard to pass out of ourselves sufficiently to live peaceably with all men. But the grace of God in our hearts drives out self, and changes the man who truly has it into its own likeness. He who knows that he owes everything to a Divine love which stooped to his lowliness, and pardoned his sins, and enriched him with all which he has that is worthy and noble, cannot but move among men, doing with them, in his poor fashion, what God has done with him.

Thus, in all the manifold forms in which restless hearts need peace, the grace of God brings it to them. The great river of mercy which has its source deep in the heart of God, and in His free, undeserved love, pours into poor, unquiet spirits, and there spreads itself into a placid lake, on whose still surface all heaven is mirrored.

The elliptical form of this salutation leaves it doubtful whether we are to see in it a prayer or a prophecy, a wish or an assurance. According to the probable reading of the parallel greeting in the second Epistle of John, the latter would be the construction; but probably it is best to combine both ideas, and to see here, as Bengel does in the passage referred to in Johns Epistle, votum cum affirmatione-a desire which is so certain of its own fulfilment that it is a prophecy, just because it is a prayer.

The ground of the certainty lies in the source from which the grace and peace come. They flow “from God the Father and the Lord Jesus Christ.” The placing of both names under the government of one preposition implies the mysterious unity of the Father with the Son; while conversely St. John, in the parallel passage just mentioned, by employing two prepositions, brings out the distinction between the Father, who is the fontal source, and the Son, who is the flowing stream. But both forms of the expression demand for their honest explanation the recognition of the divinity of Jesus Christ. How dare a man, who thought of Him as other than Divine, put His name thus by the side of Gods, as associated with the Father in the bestowal of grace? Surely such words, spoken without any thought of a doctrine of the Trinity, and which are the spontaneous utterance of Christian devotion, are demonstration, not to be gainsaid, that to Paul, at all events, Jesus Christ was, in the fullest sense, Divine. The double source is one source, for in the Son is the whole fulness of the Godhead; and the grace of God, bringing with it the peace of God, is poured into that spirit which bows humbly before Jesus Christ, and trusts Him when He says, with love in His eyes and comfort in His tones, “My grace is sufficient for thee”; “My peace give I unto you.”

Fuente: Expositors Bible Commentary