Philemon 1

ADDRESS.

THANKSGIVING FOR

PHILEMON'S

LOVE AND

FAITH.

INTERCESSION FOR

ONESIMUS.

CONCLUDING

REQUEST AND

SALUTATIONS.

This Epistle affords a specimen of the highest wisdom as to the manner

in which Christians ought to manage social affairs on more exalted

principles.

1. prisoner of Jesus Christ--one whom Christ's cause has made a

prisoner (compare "in the bonds of the Gospel,"

(Phm 13).

He does not call himself, as in other Epistles, "Paul an apostle," as

he is writing familiarly, not authoritatively.

our . . . fellow labourer--in building up the Church

at Colosse, while we were at Ephesus. See my

Introduction

to Colossians.

2. Apphia--the Latin, "Appia"; either the wife or some

close relative of Philemon. She and Archippus, if they had not belonged

to his family, would not have been included with Philemon in the

address of a letter on a domestic matter.

Archippus--a minister of the Colossian Church

(Col 4:17).

fellow soldier--

(2Ti 2:3).

church in thy house--In the absence of a regular church

building, the houses of particular saints were used for that purpose.

Observe Paul's tact in associating with Philemon those associated by

kindred or Christian brotherhood with his house, and not going

beyond it.

4. always--joined by ALFORD with, "I thank

my God."

5. Hearing--the ground of his thanksgiving. It is a delicate

mark of authenticity, that he says "hearing" as to churches and persons

whom he had not seen or then visited. Now Colosse, Philemon's

place of residence, he had never yet seen. Yet

Phm 19

here implies that Philemon was his convert. Philemon, doubtless, was

converted at Ephesus, or in some other place where he met Paul.

love and faith--The theological order is first faith then

love, the fruit of faith. But he purposely puts Philemon's

love in the first place, as it is to an act of love that he is

exhorting him.

toward . . . toward--different Greek words:

"towards" . . . "unto." Towards implies simply

direction; unto, to the advantage of.

6. That--The aim of my thanksgiving and prayers for thee is,

in order that the, &c.

the communication of thy faith--the imparting of it and its

fruits (namely, acts of love and beneficence: as

Heb 13:16,

"to communicate," that is, to impart a share) to others; or,

the liberality to others flowing from thy faith (so the

Greek is translated, "liberal distribution,"

2Co 9:13).

effectual by--Greek, "in"; the element in which his

liberality had place, that is, may be proved by acts in, &c.

acknowledging--Greek, "the thorough knowledge," that is,

the experimental or practical recognition.

of every good thing which is in you--The oldest manuscripts

read, "which is in US," that is, the practical

recognition of every grace which is in us Christians, in so far

as we realize the Christian character. In short, that thy faith may by

acts be proved to be "a faith which worketh by love."

in Christ Jesus--rather as Greek, "unto Christ

Jesus," that is, to the glory of Christ Jesus. Two of the oldest

manuscripts omit "Jesus." This verse answers to

Phm 5,

"thy love and faith toward all saints"; Paul never ceases to mention

him in his prayers, in order that his faith may still further

show its power in his relation to others, by exhibiting every grace

which is in Christians to the glory of Christ. Thus he paves the way

for the request in behalf of Onesimus.

7. For--a reason for the prayer,

Phm 4-6.

we have--Greek, "we had."

joy and consolation--joined in

2Co 7:4.

saints are refreshed by thee--His house was open to them.

brother--put last, to conciliate his favorable attention to the

request which follows.

8. Wherefore--Because of my love to thee, I prefer to

"beseech," rather than "enjoin," or authoritatively

command.

I might . . . enjoin--in virtue of the obligation to

obedience which Philemon lay under to Paul, as having been

converted through his instrumentality.

in Christ--the element in which his boldness has place.

9. for love's sake--mine to thee, and (what ought to be) thine

to Onesimus. Or, that Christian love of which thou showest so bright an

example

(Phm 7).

being such an one--Explain, Being such a one as thou

knowest me to be, namely,

Paul--the founder of so many churches, and an apostle of Christ,

and thy father in the faith.

the aged--a circumstance calculated to secure thy respect for

anything I request.

and now also a prisoner of Jesus Christ--the strongest claim I

have on thy regard: if for no other reason, at least in consideration

of this, through commiseration gratify me.

10. I beseech thee--emphatically repeated from

Phm 9.

In the Greek, the name "Onesimus" is skilfully put last, he puts

first a favorable description of him before he mentions the name that

had fallen into so bad repute with Philemon. "I beseech thee for my

son, whom I have begotten in my bonds, Onesimus." Scripture does not

sanction slavery, but at the same time does not begin a political

crusade against it. It sets forth principles of love to our

fellow men which were sure (as they have done) in due time to undermine

and overthrow it, without violently convulsing the then existing

political fabric, by stirring up slaves against their masters.

11. Which . . . was . . .

unprofitable--belying his name Onesimus, which means "profitable."

Not only was he "unprofitable," but positively injurious, having

"wronged" his master. Paul uses a mild expression.

now profitable--Without godliness a man has no station.

Profitable in spiritual, as well as in temporal

things.

12. mine own bowels--as dear to me as my own heart

[ALFORD]. Compare

Phm 17,

"as myself." The object of my most intense affection as that of a

parent for a child.

13. I--emphatical. I for my part. Since I had such

implicit trust in him as to desire to keep him with me for his

services, thou mayest.

I would have retained--different Greek from the "would,"

Phm 14,

"I could have wished," "I was minded" here; but "I was

not willing,"

Phm 14.

in thy stead--that he might supply in your place all the

services to me which you, if you were here, would render in virtue of

the love you bear to me

(Phm 19).

bonds of the gospel--my bonds endured for the Gospel's sake

(Phm 9).

14. without thy mind--that is, consent.

should not be as--"should not appear as a matter of necessity,

but of free will." Had Paul kept Onesimus, however willing to gratify

Paul Philemon might be, he would have no opportunity given him of

showing he was so, his leave not having been asked.

15. perhaps--speaking in human fashion, yet as one believing

that God's Providence probably (for we cannot dogmatically define the

hidden purposes of God in providence) overruled the past evil to

ultimately greater good to him. This thought would soften Philemon's

indignation at Onesimus' past offense. So Joseph in

Ge 45:5.

departed--literally, "was parted from thee"; a softening term

for "ran away," to mitigate Philemon's wrath.

receive him--Greek, "have him for thyself in full

possession" (see on

Php 4:18).

The same Greek as in

Mt 6:2.

for ever--in this life and in that to come (compare

Ex 21:6).

Onesimus' time of absence, however long, was but a short "hour" (so

Greek) compared with the everlasting devotion henceforth binding

him to his master.

16. No longer as a mere servant or slave (though still he is

that), but above a servant, so that thou shalt derive from him not

merely the services of a slave, but higher benefits: a servant

"in the flesh," he is a brother "in the Lord."

beloved, specially to me--who am his spiritual father, and who

have experienced his faithful attentions. Lest Philemon should dislike

Onesimus being called "brother," Paul first recognizes him as a

brother, being the spiritual son of the same God.

much more unto thee--to whom he stands in so much nearer and

more lasting relation.

17. a partner--in the Christian fellowship of faith, hope, and

love.

receive him as myself--resuming "receive him that is mine own

bowels."

18. Greek, "But it (thou art not inclined to 'receive

him' because) he hath wronged thee"; a milder term than "robbed thee."

Onesimus seems to have confessed some such act to Paul.

put that on mine account--I am ready to make good the loss to

thee if required. The latter parts of

Phm 19, 21,

imply that he did not expect Philemon would probably demand it.

19. with mine own hand--not employing an amanuensis, as in other

Epistles: a special compliment to Philemon which he ought to show his

appreciation of by granting Paul's request. Contrast

Col 4:18,

which shows that the Epistle to the Colossian Church, accompanying this

Epistle, had only its closing "salutation" written by Paul's own hand.

albeit, &c.--literally, "that I may not say . . . not

to say," &c.

thou owest . . . even thine own self--not merely thy

possessions. For to my instrumentality thou owest thy salvation. So

the debt which "he oweth thee" being transferred upon me (I making

myself responsible for it) is cancelled.

20. let me--"me" is emphatic: "Let me have profit (so

Greek 'for joy,' onainen, referring to the name

Onesimus, 'profitable') from thee, as thou

shouldst have had from Onesimus"; for "thou owest thine ownself to me."

in the Lord--not in worldly gain, but in thine increase in the

graces of the Lord's Spirit [ALFORD].

my bowels--my heart. Gratify my feelings by granting this

request.

in the Lord--The oldest manuscripts read, "in Christ,"

the element or sphere in which this act of Christian love naturally

ought to have place.

21. Having confidence in thy obedience--to my apostolic

authority, if I were to "enjoin" it

(Phm 8),

which I do not, preferring to beseech thee for it as a favor

(Phm 9).

thou will also do more--towards Onesimus: hinting at his

possible manumission by Philemon, besides, being kindly

received.

22. This prospect of Paul's visiting Colosse would tend to

secure a kindly reception for Onesimus, as Paul would know in person

how he had been treated.

your . . . you--referring to Philemon, Apphia,

Archippus, and the Church in Philemon's house. The same expectation is

expressed by him,

Php 2:23, 24,

written in the same imprisonment.

23. The same persons send salutations in the accompanying

Epistle, except that "Jesus Justus" is not mentioned here.

Epaphras, my fellow prisoner--He had been sent by the Colossian

Church to inquire after, and minister to, Paul, and possibly was cast

into prison by the Roman authorities on suspicion. However, he

is not mentioned as a prisoner in

Col 4:12,

so that "fellow prisoner" here may mean merely one who was a faithful

companion to Paul in his imprisonment, and by his society put himself

in the position of a prisoner. So also "Aristarchus, my fellow

prisoner,"

Col 4:10,

may mean. Benson conjectures the meaning to be that on some

former occasion these two were Paul's "fellow prisoners," not

at the time.

25. be with your spirit--

(Ga 6:18;

2Ti 4:22).

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