Exegetical and Hermeneutical Commentary of Philemon 1:17
If thou count me therefore a partner, receive him as myself.
17. count ] Lit., “ have,” hold. The word is similarly used Luk 14:18; Php 2:29.
a partner ] An associate, a fellow; in faith and interests. The Apostle is altogether the man, the friend. Cp. 2Co 8:23. Wyclif, “ as thou haste me a felowe.”
receive ] On the word, see note on Phm 1:12.
as myself ] As me; and so as your “ fellow,” in Christ. “After calling the slave his brother, his son, his heart, what can this apostolic soul do further but call him his other self?” (Quesnel).
Fuente: The Cambridge Bible for Schools and Colleges
If there count me therefore a partner – The word rendered partner ( koinonos, means a partaker, a companion. The idea in the word is that of having something in common ( koinos) with any one – as common principles; common attachments; a common interest in an enterprise; common hopes. It may be applied to those who hold the same principles of religion, and who have the same hope of heaven, the same views of things, etc. Here the meaning is, that if Philemon regarded Paul as sharing with him in the principles and hopes of religion, or as a brother in the gospel so that he would receive him, he ought to receive Onesimus in the same way. He was actuated by the same principles, and had the same hopes, and had a claim to be received as a Christian brother. His receiving Onesimus would be interpreted by Paul as proof that he regarded him as a partaker of the hopes of the gospel, and as a companion and friend. For a plea in behalf of another, strongly resembling this, see Horace, Epis. Lib. 1, Eph. 9.
Fuente: Albert Barnes’ Notes on the Bible
Phm 1:17
If thou count me therefore a partner
A partner, not a prelate
He does not say, If thou count me a prelate, a ruler of the Church, but a partner; he is content to be one of them, not above them.
The angels count us partners (Rev 19:10); Christ counts us partners (Heb 2:14); and shall we disdain to call one another partners? There are partners in nature, so are we all; partners of the same air, water, fruits of earth, misery, death; there are partners in office, as churchwardens, and constables; there are also partners in grace–partakers of the Divine nature, of one Christ, of one heaven. Such a partner did St. Paul desire to be accounted; and happy are they that are in this partnership. (W. Jones, D. D.)
A partner
Philemon and the apostle had been at one time associated as partners in their secular calling. The latter accordingly now falls back upon the language which business men who are so connected use in writing to each other. If thou count me a partner, receive him as myself. Let the runaway slave stand on the footing of my agent, and be treated as the agent of a partner ought to be. But then there came the fact which, both for the sake of justice and of the penitent himself, St. Paul had no wish to gloss over, that there had been a wrong committed. Onesimus had stolen or embezzled. How was that to be dealt with? Here also he falls into the business language of partners. If he hath wronged thee, etc. He was ready to debit himself with that responsibility. (Dean Plumptre.)
New arguments
The words in this verse are not many, but the observations are not few that might be concluded and collected out of the same.
1. First of all, many may marvel that the apostle is so earnest, importunate for a servant, and especially for such a servant. Surely, fear of hard and severe dealing might have moved Onesimus to distrust and despair, and therefore he useth all means to hold him up, to cherish his faith, and to further the good work begun in him, being as yet a young plant, a new convert, as a joint newly restored, and having yet, as may be thought, a tender conscience; whereby he provoketh us and all others, to seek tenderly the upholding, maintaining, confirming, and comforting, such as have given witness of their true repentance, not to quench the smoking flax, nor to break the bruised reed. For seeing we are with all mildness to receive unto us such as are weak in the faith; woe unto them that stay them that are coming forward, and lay stumbling blocks in their way to bring them back, and to cause them to return to their vomit with the dog, and to the wallowing in the mire like the sow that was washed. And seeing the sinner is thus to be helped, which hath approved his conversion unto us, that we are to make intercession unto others, to obtain pardon for the penitent; we are admonished, that they are much more favourably to be handled, and carefully to be received, and gently to be remitted by ourselves.
2. We see that to the old request he added a new reason; for we shall never find in this epistle his petition barely and nakedly propounded. He hath used diverse arguments before to persuade Philemon, yet here we have another annexed, to move him to grant it without denial or resistance. This giveth instruction to the ministers of the gospel, to teach the truth soundly and substantially, as that the consciences of the people may be well grounded and thoroughly settled therein. When matters of weight and importance are in question they must not deal rawly, they must not use weak proofs and unsufficient reasons, whereby men may be rather hardened in their errors than helped out of their errors.
3. The apostle doth not simply say: If our things be common (as he might have done), but if thou account them common, and us to have a communion between ourselves, declaring thereby that it is not enough to know a truth, unless we also yield unto it as unto a truth. It is one thing to know what is good in our judgments, and another thing to embrace it in our practices. It is one thing to know what is evil in our minds, and another to refuse it in our actions. We must labour not only to have our thoughts cleared, our understanding and our judgments rectified, to see the truth, but to have our hearts and affections sanctified to follow it. It behoveth therefore not to rest ourselves satisfied with general notions, but so to ensue after them, as that we make special application of them. David in general knew that adultery was evil; Noah knew that drunkenness was beastly; Peter knew that denying of his Master was fearful, yet in the brunt of temptation, though the mind had knowledge of it, the affections would not refuse it, but yielded as a city besieged by an enemy.
4. The apostle putteth Philemon in mind, that seeing there was so near a conjunction between them twain, that they were become as it were one man, and had one mind in two bodies; it followeth that whosoever was joined to one of them ought of necessity to be joined to the other. Whereby we see that such as are our friends ought to be also the friends of our friends, that is, of those that are joined unto us. Philemon was the friend of Paul, and therefore if Onesimus were the friend of one he must needs be the friend of the other. Paul and Philemon were as two brethren; if then Onesimus were the brother of Paul he ought also to be accounted the brother of Philemon, and therefore he would have him received as himself. It is no true friendship when one maketh profession to love another man, and yet hateth him which is his chiefest and dearest friend; for if indeed we loved him we would for his sake love the other that loveth him. This we see in the covenant made with Abraham, who is called the friend of God, whereby it appeareth that the Lord promised to be a friend to his friends, and an enemy to his enemies.
5. In the amplification of the conclusion he addeth (as myself), thereby showing that he would have him regarded no otherwise than himself. Whereby we learn that our love to the brethren ought not to be in word, or in tongue, or in show, but in deed, in truth, and in heart. This is Christian love, this was in Christ towards us, and this should be in all of us one toward another (1Jn 3:18; Rom 12:9; 1Pe 4:8). (W. Attersoll.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 17. If thou count me therefore a partner] If thou dost consider me as a friend; if I have still the place of a friend in thy affection, receive him as myself; for, as I feel him as my own soul, in receiving him thou receivest me.
There is a fine model of recommending a friend to the attention of a great man in the epistle of Horace to Claudius Nero, in behalf of his friend Septimius, Epistolar. lib. i., Ep. 9, which contains several strokes not unlike some of those in the Epistle to Philemon. It is written with much art; but is greatly exceeded by that of St. Paul. As it is very short I shall insert it: –
Septimius, Claudi, nimirum intelligit unus,
Quanti me facias; nam cum rogat, et prece cogit
Scilicet, ut tibi se laudare, et tradere coner,
Dignum mente domoque legentis honesta Neronis,
Munere cum fungi propioris censet amici;
Quid possim videt, ac novit me valdius ipso.
Multa quidem dixi, cur excusatus abirem:
Sed timui, mea ne finxisse minora putarer,
Dissimulator opis propriae, mihi commodus uni.
Sic ego, majoris fugiens opprobria culpae,
Frontis ad urbanae descendi praemia. Quod si
Depositum laudas, ob amici jussa, pudorem;
Scribe tui gregis hunc, et fortem crede bonumque.
“O Claudius Septimius alone knows what value thou hast for me; for he asks and earnestly entreats me to recommend him to thee, as a man worthy of the service and confidence of Nero, who is so correct a judge of merit. When he imagines that I possess the honour of being one of thy most intimate friends, he sees and knows me more particularly than I do myself. I said indeed many things to induce him to excuse me; but I feared lest I should be thought to dissemble my interest with thee, that I might reserve it all for my own advantage. Therefore, in order to shun the reproach of a greater fault, I have assumed all the consequence of a courtier, and have, at the request of my friend, laid aside becoming modesty; which if thou canst pardon, receive this man into the list of thy domestics, and believe him to be a person of probity and worth.”
This is not only greatly outdone by St. Paul, but also by a letter of Pliny to his friend Sabinianus, in behalf of his servant, who, by some means, had incurred his master’s displeasure. See it at the conclusion of these notes.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
If thou count me therefore a partner; koinwnon, one with whom thou hast communion, a partner in the same grace of the gospel, and in the same trials and afflictions of the gospel.
Receive him as myself; do not only forgive him, but kindly entertain him, who is my friend, as thou wouldst do myself.
Fuente: English Annotations on the Holy Bible by Matthew Poole
apartner in the Christian fellowship of faith, hope, and love.
receivehim as myself resuming receive him that is mine own bowels.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
If thou count me therefore a partner,…. A companion and friend, who reckon each other’s affairs and interest their own: the word answers to , a word often used in Talmudic writings, for an associate of the doctors or wise men: here it may mean also a partner both in grace, and in the ministry; one that shared in the same gifts and graces of the Spirit of God, and one that was to be a partaker of the inheritance with the saints in light: now if Philemon reckoned the apostle such an one, as he doubtless did, as being engaged in the same common cause, and a partaker of the same common faith, and interested in the same common salvation; then he entreats him on account of Onesimus, in the following manner,
receive him as myself; intimating, that he was as dear to him as himself; that he loved him as his own soul; and that he should take whatever respect and affection were shown to him as done to himself; and that he would have him receive him into his house, his heart and affections, as he would receive him the apostle himself, should he come to him.
Fuente: John Gill’s Exposition of the Entire Bible
If then thou countest me a partner ( ). As I assume that you do, condition of the first class.
Receive him as myself ( ). “Take him to thyself (indirect second aorist middle of as in Ac 18:26) as myself.” Surpassing delicacy and consummate tact. These words sound the death-knell of human slavery wherever the spirit of Christ is allowed to have its way. It has been a long and hard fight to break the shackles of human bondage even in Christian countries and there are still millions of slaves in pagan and Mohammedan lands. Paul wrote these words with wisdom and courage and sincerity.
Fuente: Robertson’s Word Pictures in the New Testament
Then [] . Resumptive from ver. 12.
Thou count [] . Lit., hold, which is often used in this sense. Compare Luk 14:18, hold me or count me as excused Phi 2:29, hold such in reputation.
Partner. More than an intimate friend. One in Christian fellowship. 213
Fuente: Vincent’s Word Studies in the New Testament
1) “If thou count me therefore as a partner” (ei oun me echeis koinonon) “If therefore you hold me to be a partner or comrade in ministerial mission service,” 1Co 3:9; a partner or comrade in a common mission service, as 2Co 8:23.
2) “Receive him as myself” (proslabou auton hos eme) “take him to yourself as it if were me.” This is the spirit of kindness and forgiveness of Christ against those have done Him wrong, Eph 4:32; Luk 6:33-36.
Fuente: Garner-Howes Baptist Commentary
17 If, therefore, thou holdest me to be thy associate. Here he lowers himself still further, by giving up his right and his honor to a runaway, and putting him in his own room, as he will shortly afterwards offer himself to be his cautioner. He reckoned it to be of vast importance that Onesimus should have a mild and gentle master, that immoderate severity might not drive him to despair. That is the object which Paul toils so earnestly to accomplish. And his example warns us how affectionately we ought to aid a sinner who has given us proof of his repentance. And if it is our duty to intercede for others, in order to obtain forgiveness for those who repent, much more should we ourselves treat them with kindness and gentleness.
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
Phm. 1:17. If thou count me therefore a partner.The master-stroke of the apostles policy. Who would not pay a goodly price for the privilege of calling such a man comrade or friend? Receive him as myself.Not as a slave, nor a pardoned slave, nor a freedman, but as an apostle of God (cf. Gal. 4:14).
Phm. 1:18. Put that on mine account.As we should say in modern mercantile language, Debit me with it.
Phm. 1:19. I Paul have written it.R.V. I Paul write it. A signature to a deed in ancient or medival times would commonly take this form, I so-and-so (Lightfoot). Thou owest unto me even thine own self.This is St. Pauls creditor side of the account. With this debt outstanding he can meet the payment on account of Onesimus.
MAIN HOMILETICS OF THE PARAGRAPH.Phm. 1:17-19
The Unselfishness of Christian, Love
I. Recognises the equal rights of Christian fellowship.If thou count me therefore as a partner, receive him as myself (Phm. 1:17). Paul claims for the converted slave the same share and comradeship in Christian blessings as he and Philemon enjoyed. Love overleaps all minor distinctions, and admits its object into a full participation, on equal terms, of its holiest fellowship.
II. Generously undertakes responsibility for the deserving.If he hath wronged thee I will repay it (Phm. 1:18-19). The formal tone of the promise rendered more formal by the insertion of the nameand perhaps by that sentence only being in his own handwritingseems to warrant the explanation that it was half playful; for he could never have supposed that Philemon would exact the fulfilment of the bond, and we have no reason to suppose that, if he had, Paul could really have paid the amount. But beneath the playfulness there lies the implied exhortation to forgive the money wrong as well as the others which Onesimus had done him (Maclaren). Love is often abused by undertaking obligations for the undeserving, but this does not prevent its helping the worthy. Love would rather suffer itself than that others should suffer, even by its cautious suppression.
III. Pleads for others by a delicate reminder of spiritual indebtedness.Albeit I do not say to thee how thou owest unto me even thine own self besides (Phm. 1:19). Philemon owed Paul more than the mere money loss of which Onesimus was guilty. He owed his spiritual life which he had received through the apostles ministry. Love does not parade its services and insist upon its claims as if it were a matter of barter and exchange. We owe our all to Christ, but He does not harass us for the payment of the debt. He lovingly reminds us of it, to make obedience all the easier and pleasanter.
Lessons.
1. Religion admits to a hallowed fellowship with all the good.
2. Love willingly shoulders the burdens of others.
3. Love is irresistibly persuasive.
GERM NOTES ON THE VERSES
Phm. 1:17. Put Yourself in His Place.
I. Christianity has compassion for the erring.
II. The Christian benefactor remembers how much he has been himself forgiven.
III. Christianity is a partnership in Divine and spiritual treasures which it invites all men to share.
IV. Christianity raises the worst of slaves to the highest freedom.
Phm. 1:18-19. Vicarious Responsibility
I. Becomes willingly chargeable for the debts of the truly penitent.
II. Is a faint imitation of the conduct of the Divine Redeemer.
III. Does not and cannot annihilate individual responsibility.
Phm. 1:19. An Undischargeable Debt.
I. We can never repay the man who led us to Christ.
II. The charm of the service rendered would be destroyed if the debt could be discharged.
III. Undischargeable debts will augment the enjoyment of souls in heaven.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
17. If then thou countest me a partner, receive him as myself.
a.
This verse is the grand climax of all that Paul has written up to this point. Receive Onesimus as you would receive me.
b.
Paul assumes that Philemon will have (accept, welcome) him as a partner, one with a common share in the blessings of Christ, an associate. But Philemon was to do more than that. He was to receive Onesimus as one equal to Paul himself.
c.
Pauls conditional statement is a simple form which assumes that the conditional statement is truth. Since you accept me as a partner, then receive him to yourself as you would receive me.
Fuente: College Press Bible Study Textbook Series
(17) A partner.The title is peculiar. In the singular number (in which it is naturally more distinctive) and in absolute use, unconnected with explanatory words (such as we read in 1Pe. 5:1), it is nowhere else found, except in 2Co. 8:23, where Titus is called St. Pauls partner and fellow helper; and even there the context defines the partnership as relating to the collection and ministration of alms. Here it can hardly refer to general Christian fellowship, which would require some such words as in Christ, or in the Spirit, and would not fully justify the strong personal appeal of the passage. It must indicate some peculiar bond of fellowship between St. Paul and Philemon. Philemon was his convert (see Phm. 1:19); yet we notice that he writes to him not as a son, but as a brother. Evidently he was a leader in the Church at Coloss. Tradition, as usual, makes him its bishop. He must have been St. Pauls partner in some common work or special communion of familiarity. (See Introduction, sect. 2.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. As myself Not merely receive him, but receive him as me. Which, of course, does not mean clap the fetters on him again, whether of servile iron or of Roman law; but receive him as a brother, a Christian, and a Christian minister a partner.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘If then you count me as a partner, receive him as myself.’
He then puts in his plea on Onesimus’ behalf, in case Philemon is not yet fully convinced about forgiving and receiving Onesimus in the terms described by Paul. If he genuinely counted Paul as a partner (sharer in common) in the Gospel, let him receive Onesimus as if he was Paul himself. He could have used no stronger argument.
Fuente: Commentary Series on the Bible by Peter Pett
Paul Bases His Plea on His Close Relationship with Philemon Paul then uses his close relationship with Philemon as a basis for receiving Onesimus in a spirit of Christian love (Phm 1:17-20). He seems to be attempting to make Philemon aware of the spiritual benefits of receiving Onesimus back that would make up for any material losses caused by his departure.
Phm 1:19 “I Paul have written it with mine own hand” – Comments – Paul wrote his salutations as a signature of authenticity (2Th 3:17) just like we place our signature today at the end of a document. 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.
Rom 16:22, “I Tertius, who wrote this epistle, salute you in the Lord.”
1Co 16:21, “The salutation of me Paul with mine own hand.”
Gal 6:11, “Ye see how large a letter I have written unto you with mine own hand.”
Col 4:18, “The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen.”
2Th 3:17, “The salutation of Paul with mine own hand, which is the token in every epistle: so I write.”
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.”
Phm 1:19 Comments – Paul reminds Philemon of his own conversion so that he will remember how God had mercy upon him in hopes that Philemon would take it upon himself to share this same mercy on Onesimus and see the inconsistency of his act of enslavement over him.
Phm 1:17-19 Comments Paul’s Efforts to Reconcile Onesimus with Philemon – Phm 1:17-19 shows that Paul was sending back Onesimus to make things right with his master, who he has apparently wronged. We can only speculate as to how Onesimus may have wronged him. Perhaps he took some money or other items secretly in order to pay his travel expenses to Rome. Paul was willing to pay his debt, but he first reminded Philemon that he owed Paul a greater spiritual debt for bringing him to Christ.
In this passage of Scripture Paul gives Philemon two charges, each one anticipating the objectives of the former. Paul first tells Philemon to receive Onesimus. If Philemon had an objection because of his slave’s wrongdoing, Paul follows with a charge to put any wrongdoing on his own account. Paul then reminds Philemon of a person debt, putting Philemon in a position where no was not a reasonable response.
Fuente: Everett’s Study Notes on the Holy Scriptures
Phm 1:17. If thou count me therefore a partner, “If, therefore, thou esteemest me as a friend and companion in Christ.” L’Enfant translates it, “I conjure thee, therefore, by all that is common between us, receive him as myself.” But the main thought which prevailed in the apostle’s mind, seems to have been the participation they both had in the blessings of the gospel, which was the clearer bond of their friendship. The apostle petitions like one quite in earnest. See on Phm 1:12. Christian friendship is not like the friendships of this world, which are often confederacies in vice,orleagues in pleasure: it is founded on truth, holiness, piety, and extensive virtue, and is therefore the warmest, sincerest, and most durable friendship; not inconsistent, but accompanied with benevolence to all mankind.
Fuente: Commentary on the Holy Bible by Thomas Coke
Phm 1:17 . ] resuming ; see on Phm 1:12 , where the request, to which utterance is only now finally given after the moving digressions Phm 1:13-16 , was already to be expressed.
The emphasis, and that in the way of furnishing a motive, lies upon : if thou hast me as a partner , if thou standest in this relation to me, according to which consequently the refusal of the request would appear as proof of the contrary. As to this use of , comp. on Mat 14:4 . The notion of the is not to be restricted more narrowly than is implied in the idea of Christian fellowship, and so of common believing, loving, hoping, disposition, working, and so forth; while Chrysostom, Oecumenius, Theophylact, and others bring out only the partnership of the and the striving; whereas others, as Estius, Rosenmller, Heinrichs, Flatt, et al. , explain as friend , and Beza and Bengel refer it to the community of property : “Si mecum habere te putas communia bona, ut inter socios esse soleat” (Beza); comp. Grotius. The is: so as if thou receivedst me , as if I now came to thee; for see Phm 1:12 . Theophylact: ; , Erasmus: “recipias oportet velut alterum me .” On , comp. Rom 16:1 ; Rom 15:7 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
17 If thou count me therefore a partner, receive him as myself.
Ver. 17. A partner ] . One in common with thee. Amicorum omnia communia.
Receive him, ] . Take him to thee, put him in thy bosom, make much of him. How effectually doth this great apostle plead the cause of this poor fugitive, now happily brought home to Christ. He deals as one that had himself received mercy,1Co 7:251Co 7:25 . Steep thy thoughts (saith one) in the mercies of God, and they will dye thine, as the dye vat doth the cloth, Col 3:12 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
17 .] takes up again the sentiment (and the construction) broken off at the end of Phm 1:12 . The referred to is that shewn by the of him, common to both, mentioned in the last verse: but extending far wider than it, even to the community of faith, and hope, and love between them as Christian men: not that of goods, as Bengel: ‘ut tua sint mea et mea tua.’
Fuente: Henry Alford’s Greek Testament
Phm 1:17 . : for this use of cf. Luk 14:18 , Phi 2:29 . : for the idea see Rom 12:13 ; Rom 15:26 f., 2Co 8:4 ; 2Co 9:13 , Gal 6:6 , Phi 4:15 , 1Ti 6:18 , Heb 13:16 . : cf. in Phm 1:12 . An interesting parallel (given by Deissmann, op. cit . pp. 128 f.) occurs in a papyrus of the second century, written in Latin by a freedman, Aurelius Archelaus, to the military tribune, Julius Domitius: “Already once before have I commended unto thee my friend Theon. And now again, I pray thee, my lord, that he may be in thy sight as I myself” (ut eum ant’ oculos habeas tanquam me).
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Phm 1:17-20
17If then you regard me a partner, accept him as you would me. 18 But if he has wronged you in any way or owes you anything, charge that to my account; 19 I, Paul, am writing this with my own hand, I will repay it (not to mention to you that you owe to me even your own self as well). 20 Yes, brother, let me benefit from you in the Lord; refresh my heart in Christ.
Phm 1:17-18 “if” There are two first class conditional sentences which are assumed to be true from the author’s perspective or for his literary purposes. Philemon was Paul’s friend and Onesimus did wrong him (cf. Phm 1:18).
“a partner” This is the term koinnus, which is a form of the term koinnia “to share in common with,” “to be associated with” or “to be party to.” Paul uses it to refer to a financial contribution (cf. Php 4:15). Therefore it may be a wordplay relating to Paul’s friendship (Phm 1:19) and Onesimus’ bill (Phm 1:17).
“accept him as you would me” Paul’s statement may have derived from Jesus’ words in Mat 25:44-45 or Paul’s experience with Jesus on the road to Damascus (cf. Act 9:4). By persecuting Christians, Paul was persecuting Christ. By accepting Onesimus, Philemon was accepting Paul. True love is wonderfully corporate and reciprocal. We show our love for God by how we love one another (cf. 1Jn 2:9; 1Jn 2:11; 1Jn 4:20).
Phm 1:18 The implication of the grammar of Phm 1:18 is that Onesimus did steal from Philemon (first class conditional sentence), that Onesimus did owe Philemon (present active indicative), and that Paul pled with Philemon to put the charge to Paul’s account (present active imperative).
Phm 1:19 “I, Paul, am writing this with my own hand” Apparently Paul used scribes to write for him (cf. Tertius in Rom 16:22), probably because of his eye problems (cf. Gal 4:15; Gal 6:11), possibly caused at his conversion experience (cf. Act 9:8; Act 9:18; Act 22:11; Act 26:13). However there may have been some forged letters claiming to be written by Paul which circulated among the churches (cf. 2Th 3:17). Therefore, Paul took the pen and wrote the last few verses himself (cf. 1Co 16:21; Gal 6:11; Col 4:18; 2Th 3:17; Phm 1:19).
“you owe to me even your own self as well” This strongly implies that Paul led Philemon to faith in Christ. When and where is uncertain, for Paul did not start the church at Colossae. The best guess is that Philemon, like Epaphras, was saved during Paul’s two-year revival at Ephesus (cf. Act 19:10; Act 19:20).
Phm 1:20 This verse is similar to Rom 1:12. How we live as Christians encourages and refreshes other believers.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
If. App-118.
count. Literally have. Greek. echo.
partner = partaker. Greek. Koinonos. See 1Co 10:18.
receive. Greek. proslambano. “You have received me; receite him in addition, as myself. “Compare Rom 15:7.
Fuente: Companion Bible Notes, Appendices and Graphics
17.] takes up again the sentiment (and the construction) broken off at the end of Phm 1:12. The referred to is that shewn by the of him, common to both, mentioned in the last verse: but extending far wider than it, even to the community of faith, and hope, and love between them as Christian men: not that of goods, as Bengel: ut tua sint mea et mea tua.
Fuente: The Greek Testament
Phm 1:17. ) thou hast, without a figure [but Engl. Vers., If thou count]; for receive comes in after it.-, a partner) that what is thine may be mine, and mine thine.
Fuente: Gnomon of the New Testament
Philemon 1:17
If then thou countest me a partner, receive him as myself.-If therefore you have fellowship for me, treat him as you would me. This does not break the civil relation, but receive him as you would receive me were I related to you as he is.
Fuente: Old and New Testaments Restoration Commentary
thou count: Act 16:15, 2Co 8:23, Eph 3:6, Phi 1:7, 1Ti 6:2, Heb 3:1, Heb 3:14, Jam 2:5, 1Pe 5:1, 1Jo 1:3
receive: Phm 1:10, Phm 1:12, Mat 10:40, Mat 12:48-50, Mat 18:5, Mat 25:40
Reciprocal: Rom 16:2 – ye receive 2Co 7:2 – Receive Phi 1:5 – General
Fuente: The Treasury of Scripture Knowledge
Phm 1:17. On the ground that Philemon would agree to all these considerations of relationship, Paul asks him to indicate his recognition of the partnership by accepting Onesimus back into his love the same as if he were the apostle.
Fuente: Combined Bible Commentary
Phm 1:17. If thou count me therefore a partner. It has been usually accepted that the apostle uses partner here in the same way in which (2Co 8:23) he speaks of Titus as his partner and fellow-labourer in the mission to the Corinthians: a sharer in the same Christian privileges, and a helper in the same Christian work. But there occur in this passage so many words which savour of mercantile language, that it seems not unlikely that St. Paul, who was at one time a partner with Aquila and Priscilla, had held some business relation towards Philemon, and that there were money dealings between them, a debtor and creditor account. If this were so, he could with greater confidence add the remainder of the sentence.
receive him as myself. The verb in classical Greek is not uncommonly used of the acceptance of any one as a colleague or partner, and so St. Paul would be asking that Onesimus should be put on the same footing as himself, having previously been taken by the apostle as a child of his own. The child might fitly be a sharer in the same matters as his lather. To take this as the sense, seems more appropriate to the context than to suppose the apostle merely to say, If thou holdest me as a fellow-labourer in Christ, take him back into the same fellowship.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. Another argument wherewith St. Paul doth press Philemon to receive Onesimus, and it is drawn from a partnership and communion with him in the faith; if we are partners, and have communion and friendship one with another as Christians, comply with my desires herein.
Learn hence, that there is a communion, a fellowship, a partnership. between saints, should make saints respect one another, If thou count me a partner, receive him; yea, receive him as myself; a very high expression, still discovering that affectionate tenderness which St. Paul bare to this new convert.
Observe, 2. Another objection answered; Philemon might say, how can I receive him that has wronged me, robbed me, and run away from me? Sure it is enough to pardon him; must I receive him too? Our apostle implicitly grants, that there was a debt due from Onesimus to Philemon; If he hath wronged; that is granting that he has done it.
Where note, Religion destroys no man’s property, nor does communion of saints make a community of goods; otherwise from this community, Onesimus, or St. Paul for him, might have pleaded an immunity from both from restitution and punishment; St. Paul acknowledges, not denies the debt; but observe farther, he takes it upon himself, Put it on my account, I will repay it. It is not then unlawful in itself, for one person to become bound and surety for another; yea, it is a work of mercy, which not only may be done, but sometimes must be done, but always with due caution and consideration.
Observe, 3. The wonderful modesty of the apostle in mentioning his own praises and commendations, I say not that thou owest to me even thine own self; implying what great things he had done for Philemon in his conversion, so great as made Philemon a debtor, not only of his own goods, but of himself too: however, the apostle only glances at it modestly, and that upon a just and great occasion too: I do not say, (though I might have said it) that thou owest to me even thine own self besides.
Fuente: Expository Notes with Practical Observations on the New Testament
Philemon Encouraged
It is impossible to know if Paul wrote the entire letter himself or just picked up the pen to write a few words at the end. In either case, Philemon was assured of Paul’s intent to repay whatever was owed. If Philemon was one of Paul’s converts, as we suppose, the debt he owed Paul for bringing him the gospel could be considered far greater than any monetary debt. After all, salvation would involve Philemon’s eternal welfare. Christ had taken up that debt when no means of repayment was available to Philemon. That wonderful offer was made known to him through Paul, Christ’s minister ( Phm 1:19 ).
In Phm 1:7 , Paul had indicated Philemon was known for relieving the saints. Paul uses such as a basis of appeal in this case. The word for “joy” is the verbal form of Onesimus’ name. This could be a play on words used by Paul to ask for the slave to be sent back to help in his time of imprisonment. The most important thing, however, was for Philemon’s actions to be appropriate and pleasing to the Lord ( Phm 1:20 ).
Though the request was made out of friendship and not by command, Paul was certain Philemon would comply with and even go beyond what had been asked. This could have been a closing plea for the return of Onesimus or simply mean Paul knew Onesimus would be received in the best possible manner ( Phm 1:21 ). Paul expressed his desire to visit Philemon if he was released. If Paul was going to come, Philemon would have wanted to deal with all matters in a way which would please his friend. Notice, Paul realized any release would come because of the Lord. Therefore, he requested continued prayers for his release. God will work, but man should never forget to do as he requires ( Phm 1:22 ).
Fuente: Gary Hampton Commentary on Selected Books
Phm 1:17-20. If thou count me therefore a partner , a companion, one having fellowship with thee in Christ, or a sharer with thee in the blessings of the gospel, the dearest bond of friendship; receive him as myself Even as thou wouldest receive me, if I could have the satisfaction of paying thee a visit in person. If he hath wronged thee , if he hath injured thee in any thing; or oweth thee aught We cannot infer from this that Onesimus had robbed his master: it seems to be no more than a soft way of expressing the loss which Philemon had sustained by being deprived of his slaves service; put that on my account Charge it to me. I have written this with my own hand And do thereby, as it were, give thee legal security for it; I will repay it If thou requirest it; albeit I do not say, &c. That is, not to say to thee, that as I was the instrument of thy conversion to Christ; thou owest unto me even thine own self besides Besides pardoning Onesimus, thou owest to me, under God, thy very existence as a Christian, or the present and everlasting salvation of thy soul. What an immense obligation! Yet rather than be constrained to solicit Onesimuss pardon on account of that obligation, he would himself pay to Philemon every thing Onesimus owed him. How ungrateful would Philemon have showed himself if he had refused to grant the apostles desire. Yea, brother Let me prevail upon thee in this request; let me have joy of thee in the Lord Let me obtain this kindness from thee for the Lords sake, which will much rejoice me. Refresh my bowels Give me the most exquisite and Christian pleasure; in the Lord In a matter so agreeable to the will of Christ. The word , rendered refresh, is very emphatical. It literally signifies, to appease, or quiet, which strongly intimates the commotion he felt through the ardour of his concern for Onesimus; and seems to represent the eagerness of his desire for his re-establishment in Philemons family, by the appetite of hunger. Doddridge.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
17. Therefore, if you have me a comrade, receive him as myself. Observe the triumphant spiritual boldness of Paul, having such implicit confidence
in the testimony and character of Onesimus that he actually puts himself in his place.
Fuente: William Godbey’s Commentary on the New Testament
C. Paul’s request v. 17
Finally Paul articulated his request. He based it on his relationship with Philemon as a Christian brother, a partner in union with Christ.
"Paul’s term ’partner’ must not be weakened to mean merely an intimate friend or companion. It suggests the fellowship or partnership of those who have common interests, common feelings, common work. It is a spiritual fellowship and has a double aspect, Godward as well as brotherward. It is the partnership of mutual Christian faith and life. It is upon Philemon’s acceptance of this fellowship that Paul bases his appeal. The form of the conditional sentence assumes the reality of that fact. Philemon’s refusal of Paul’s request would be inconsistent with his acknowledgment of this partnership." [Note: Hiebert, p. 117.]
One writer believed that fellowship is the major concept in this epistle. [Note: Darrell L. Bock, "A Theology of Paul’s Prison Epistles," in A Biblical Theology of the New Testament, p. 307.]
"Onesimus, in the lowest social status in the Roman world—a slave with no rights—was on a spiritual plane equal with his owner Philemon and with the leading apostle!" [Note: Edwin C. Deibler, "Philemon," in The Bible Knowledge Commentary: New Testament, p. 772.]