@Phm 1:1-25. 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 1:13). 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 1:19 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 1:5, "thy love
and faith toward all saints"; Paul never ceases to mention him in his prayers, in
order that his faith may still further show its power in his relation to others, by
exhibiting every grace which is in Christians to the glory of Christ. Thus he paves the
way for the request in behalf of Onesimus.
7. For--a reason for the
prayer, @Phm 1:4-6.
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 1:7).
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 1:9. 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 1:17, "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
1:14, "I could have wished," "I was minded" here;
but "I was not willing," @Phm 1:14.
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 1:19).
bonds of the gospel--my bonds endured for the
Gospel's sake (@Phm 1:9).
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 1:19,21, 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 1:8), which I do not,
preferring to beseech thee for it as a favor (@Phm 1:9).
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).