Philemon

THE EPISTLE OF PAUL TO

INTRODUCTION

The testimonies to its authenticity are--ORIGEN

[Homily 19, on Jeremiah, vol. 1., p. 185, Edition

Huetius], cites it as the letter of Paul to Philemon concerning

Onesimus; TERTULLIAN [Against Marcion,

5.21]: "The brevity of this Epistle is the sole cause of its escaping

the falsifying hands of Marcion." EUSEBIUS

[Ecclesiastical History, 3.25], mentions it among "the

universally acknowledged Epistles of the canon"; JEROME [Commentary on Philemon, vol. iv., p. 442],

argues for it against those who objected to its canonicity on the

ground of its subject being beneath an apostle to write about. IGNATIUS [Epistle to the Ephesians, 2; Epistle

to the Magnesians, 12], seems to allude to

Phm 20.

Compare Epistle to Polycarp [1 and 6]. Its brevity is the cause

of its not being often quoted by the Fathers.

PALEY [Horæ Paulinæ], has shown

striking proofs of its authenticity in the undesigned coincidences

between it and the Epistle to the Colossians.

PLACE AND

TIME OF

WRITING.--This Epistle is closely linked with the

Epistle to the Colossians. Both were carried by the same bearer,

Onesimus (with whom, however, Tychicus is joined in the Epistle to the

Colossians),

Col 4:9.

The persons sending salutations are the same, except one, Jesus called

Justus

(Col 4:11).

In both alike Archippus is addressed

(Phm 2;

Col 4:17).

Paul and Timothy stand in the headings of both. And in both Paul

appears as a prisoner

(Phm 9;

Col 4:18).

Hence it follows, it was written at the same time and place as the

Epistle to the Colossians (which was about the same time as the Epistle

to the Ephesians), namely, at Rome, during Paul's first imprisonment,

A.D. 61 or 62.

OBJECT.--Onesimus, of Colosse ("one of you,"

Col 4:9),

slave of Philemon, had fled from his master to Rome, after having

probably defrauded him

(Phm 18).

He there was converted to Christianity by Paul, and being induced by

him to return to his master, he was furnished with this Epistle,

recommending him to Philemon's favorable reception, as being now no

longer a mere servant, but also a brother in Christ. Paul ends by

requesting Philemon to prepare him a lodging, as he trusted soon to be

set free and visit Colosse. This Epistle is addressed also to Apphia,

supposed from its domestic subject to have been Philemon's wife, and

Archippus (a minister of the Colossian Church,

Col 4:17),

for the same reason, supposed to be a near relative.

Onesimus in the Apostolical Canons [73], is said to have been

emancipated by his master. The Apostolical Constitutions [7.46]

state that he was consecrated by Paul, bishop of Berea, in Macedonia,

and that he was martyred at Rome. IGNATIUS

[Epistle to the Ephesians, 1], speaks of him as bishop of the

Ephesians.

STYLE.--It has been happily termed, from its

graceful and delicate urbanity, "the polite Epistle." Yet there is

nothing of insincere compliment, miscalled politeness by the world. It

is manly and straightforward, without misrepresentation or suppression

of facts; at the same time it is most captivatingly persuasive.

ALFORD quotes LUTHER'S

eloquent description, "This Epistle showeth a right, noble, lovely

example of Christian love. Here we see how St. Paul layeth himself out

for the poor Onesimus, and with all his means pleadeth his cause with

his master, and so setteth himself as if he were Onesimus, and had

himself done wrong to Philemon. Yet all this doeth he, not with force,

as if he had right thereto, but he stripped himself of his right, and

thus enforceth Philemon to forego his right also. Even as Christ did

for us with God the Father, thus also doth St. Paul for Onesimus with

Philemon: for Christ also stripped Himself of His right, and by love

and humility enforced [?] the Father to lay aside His wrath and power,

and to take us to His grace for the sake of Christ, who lovingly

pleadeth our cause, and with all His heart layeth Himself out for us;

for we are all His Onesimi, to my thinking."