Phm 1:1. δέσμιος Χρ. Ἰησ.: to St. Paul an even more precious title than the usual official ἀπόστολος Χρ. Ἰησ.; cf. Phm 1:13, ἐν τοῖς δεσμοῖς τοῦ εὐαγγ., “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.-Τιμόθεος: associated with St. Paul in Act 19:22, 2Co 1:1, Php 1:1, Col 1:1; his mention here points to his personal friendship with Philemon.-ὁ ἀδελφός: 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.-Φιλήμονι: See Intr., § II.-συνεργῷ: 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.
Phm 1:2. Ἀπφίᾳ τῇ ἀδελφῆ: A Phrygian name, often occurring on Phrygian inscriptions. It is most natural to suppose that she was the wife of Philemon: but she must have occupied also, most likely, a quasi-official position in the Church; τῆ ἀδελφῇ, coming between συνεργῷ and συνστρατιώτῃ, suggests this, especially when one remembers the important part the ministry of women played in the early Church, cf. the labours, e.g., of Mary, Tryphaena and Tryphosa, Persis, in connexion with whom the semi-technical term κοπιᾶν is used (see 1Th 5:12, 1Ti 5:17, for the use of this word), and Prisca; on the whole subject see Harnack, The Mission and Expansion of Christianity, i., pp. 122 f., 161 f., 363 f. (1908).-Ἀρχίππῳ: there is nothing to show that he was the son of Philemon, rather the contrary, for why should the son be addressed in a letter which dealt with one of his father’s slaves? The inclusion of his name must be due to the fact that he occupied an important position in the local church (cf. the words which follow in the text), which was thus, in a certain sense, included in the responsibility with regard to Onesimus. Archippus occupied, apparently, a more important position than Philemon (see Col 4:17, βλέπε τὴν διακονίαν ἤν παρέλαβες ἐν Κυρίῳ, ἵνα αὐτὴν πληροῖς,-if Philemon had occupied any such official position mention would certainly have been made of it), but this would be most unlikely to have been the case if the latter had been the father of the former. It is more natural to regard him as the head of the local Church, who lived in the house where the members met for worship (cf. Theodoret’s words, quoted by Lightfoot: ὁ δὲ Ἄρχιππος τὴν διδασκαλίαν αὐτῶν ἐπεπίστευτο).-συνστρατιώτῃ: only elsewhere in N.T., Php 2:25, but for the metaphor cf. 2Co 10:3-4, 1Ti 1:18, 2Ti 2:3-4,-καὶ τῇ κατʼ οἶκον …: Cf. Act 12:12, Rom 16:5, 1Co 16:19, Col 4:15. Up to the third century we have no certain evidence of the existence of church buildings for the purposes of worship; all references point to private houses for this. In Rome several of the oldest churches appear to have been built on the sites of houses used for Christian worship; see Sanday and Headlam, Romans, p. 421, who quote this interesting passage from the Acta Justini Martyris, § 2 (Ruinart): “Quaesivit Praefectus, quem in locum Christiani convenient. Cui respondit Justinus, eo unumquemque convenire quo vellet ac posset. An, inquit, existimas omnes nos in eundem locum convenire solitos? Minime res ita se habet … Tunc Praefectus: Age, inquit, dicas, quem in locum conveniatis, et discipulos tuos congreges. Respondit Justinus: Ego prope domum Martini cuiusdam, ad balneum cognomento Timiotinum, hactenus mansi.”
Phm 1:3. χάρις … εἰρήνη: Cf. Rom 1:7, the usual Pauline greeting (exc. I. 2 Tim.); it is a combination of the Greek salutation, χαίρειν, and the Hebrew one, שׁלום. In the N.T. the word εἰρήνη expresses the spiritual state, which is the result of a right relationship between God and man. According to Jewish belief, the establishment of peace, in this sense, was one of the main functions of the Messiah (cf. Luk 2:14), it was herein that His mediatorial work was to be accomplished.-πατρὸς: see note on Jam 3:9. The phrase ἀπὸ Θεοῦ … Χριστοῦ expresses the essence of Judaism and Christianity.
Phm 1:4. πάντοτε: belongs to εὐχαριστῶ, cf. Eph 1:16, Php 1:3, Col 1:3-4.
Phm 1:5. ἀκούων: probably from Epaphras, see Col 1:7-8; Col 4:12 (Lightfoot).-τὴν ἀγάπην …: i.e., the faith which thou hast towards the Lord Jesus Christ, and the love which thou showest to all the saints. “The logical order,” says Lightfoot, “is violated, and the clauses are inverted in the second part of the sentence, thus producing an example of the figure called chiasm; see Gal 4:4-5. This results here from the apostle’s setting down the thoughts in the sequence in which they occur to him, without paying regard to symmetrical arrangement. The first and prominent thought is Philemon’s love. This suggests the mention of his faith, as the source from which it springs. This again requires a reference to the object of faith. And then, at length, comes the deferred sequel to the first thought-the range and comprehensiveness of his love.”-πίστιν: not “faithfulness,” but “faith” (belief), cf. 1Co 13:13, Gal 5:6, 1Th 1:3.-πρὸς … εἰς: the difference in these propositions is noteworthy, πρὸς refers to the “faith” to Christ-ward (cf. 1Th 1:8), εἰς to the love to the saints: both are developed in Phm 1:6-7.-τοὺς ἁγίους: St. Paul intends Onesimus to be thought of here. The original significance of the title ἅγιος, as applied to men, may be seen in such a phrase as, “Ye shall be holy, for I, the Lord your God, am holy” (Lev 19:2). To the Jew, like St. Paul, the corresponding root in Hebrew connoted the idea of something set apart, i.e., consecrated to the service of God (cf. e.g., Exo 22:31 [29]). The ἁγίοι constituted originally the ἐκκλησία; and just as, according to the meaning underlying the Hebrew equivalent of the word ἅγιος, separation for God’s service was the main conception, so, according to the root-meaning of ἐκκλησία, it connoted the idea of the body of those “called out,” and thus separated from the world.
Phm 1:6. ὅπως: belongs to μνείαν σον ποιούμενος … Phm 1:5 is, as it were, in brackets. It would be more usual to have ἴνα here.-κοινωνία: the reference is to identity of faith; the fellowship among the saints, cf. Php 1:5. The word is used of a collection of money in Rom 15:26, 2Co 8:4; 2Co 9:13; cf. Heb 13:16.-ἐν: see 2Co 1:6, Col 1:29.-ἐπιγνώσει: the force of this word is seen in Php 1:9.-παντὸς ἀγαθοῦ: cf. Rom 12:2; Rom 16:19, Col 1:9.-ἐν ἡμ. εἰς Χρ.: it is not only a question of men who benefit by “every good thing,” but also of the relationship to Christ; cf. Col 3:23.
Phm 1:7. ἔσχον: the aorist expresses forcibly the moment of joy which St. Paul experienced when he heard this good news about Philemon.-τὰ σπλάγχνα: regarded as the seat of the emotions.-ἀν. πέπαυται: the compound “expresses a temporary relief, the simple παύεσθαι expresses a final cessation” (Lightfoot).-ἀδελφέ: the place of the word here makes it emphatic, cf. Gal 6:18, Php 4:1.
Phm 1:8. Διό: i.e., because of the good that he has heard concerning Philemon; he must keep up his reputation.-ἐπιάσσειν: “to enjoin,” or “command”; the word 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” (Vincent).-τὸ ἀνῆκον: the primary meaning of the verb is that of “having arrived at,” or “reached”; and, ultimately, that of fulfilling a moral obligation. The word occurs elsewhere in the N.T. only in Eph 5:4, Col 3:18.
Phm 1:9. τοιοῦτος ὢν ὡς: “τοιοῦτος can be defined only by a following adjective, or by οἷος, ὅς, ὅσος, or ὤστε with the infinitive; never by ὡς” (Vincent). It seems, therefore, best to take τοιοῦτος ὤν as referring to … μᾶλλον παρακλῶ, which is taken up again in the next verse; ὡς Παῦλος … Ἰησοῦ must be regarded as though in brackets; τοιοῦτος ὢν would then mean “one who beseeches”.-πρεσβύτης: this can scarcely be in reference to age, for which γέρων would be more likely to have been used; besides, in Act 7:58, at the martyrdom of St. Stephen, the term νεανίας is applied to St. Paul. Lightfoot in his interesting note on this verse, says: “There is reason for thinking that in the common dialect πρεσβύτης may have been written indifferently for πρεσβευτής in St. Paul’s time; and if so, the form here may be due, not to some comparatively late scribe, but to the original autograph itself or to an immediate transcript”; and he gives a number of instances of the form πρεσβύτης being used for πρεσβευτής. If, as seems very likely, we should translate the word “ambassador” here, then we have the striking parallel in the contemporary epistle to the Eph 6:20, ὑπὲρ οὗ πρεσβεύω ἐν ἁλύσει. Deissmann (Licht vom Osten, p. 273) points out that both the verb πρεσβεύω, and the substantive πρεσβευτής, were used in the Greek Orient for expressing the title of the Legatus of the emperor. Accepting the meaning “ambassador” here, the significance of the passage is much increased; for Christ’s ambassador had the right to command, but in merely exhorting he throws so much more responsibility on Philemon. The word “ambassador” would be at least as strong an assertion of authority as “apostle”; to a Greek, indeed, more so.-δέσμιος: perhaps mentioned for the purpose of hinting that in respect of bondage his position was not unlike that of him for whom he is about to plead; cf. the way in which St. Paul identifies himself with Onesimus in Phm 1:12 … αὐτόν, τοῦτʼ ἔστιν τὰ ἐμὰ σπλάγχνα, and Phm 1:17 … ὡς ἐμέ.-Χριστοῦ Ἰησοῦ: belongs both to πρεσβύτης and to δέσμιος, cf. Phm 1:1, Eph 3:1; Eph 4:1, 2Ti 1:8.
Phm 1:10. ὃν ἐγέννησα: cf. Sanhedrin, xix. 2 (Jer. Talm.), “If one teaches the son of his neighbour the Law, the Scripture reckons this the same as if he had begotten him” (quoted by Vincent).-Ὀνήσιμον: one would expect Ὀνησίμου it is attracted to ὃν … instead of agreeing with τοῦ ἐμοῦ τέκνου. He is to be ὀνήσιμος in future, no longer ἀνόνητος.-ἄχρηστον: ἅπ. λεγ. in N.T., but used in the Septuagint, Hos 8:8, 2Ma 7:5, Wis 2:11; Wis 3:11, Sir 16:1; Sir 27:19. As applied to Onesimus the reference must be to something wrong done by him; the fear of being punished for this was presumably his reason for running away from his master.-νυνὶ δὲ: a thoroughly Pauline expression, cf. Phm 1:9, Rom 6:22; Rom 7:6; Rom 7:17; Rom 15:23; Rom 15:25, 1Co 5:11, etc.-εὔχρηστον: only elsewhere in N.T. in 2Ti 2:21; 2Ti 4:11.
Phm 1:12. ὂν ἀνέπεμψά σοι: the aorist, in accordance with the epistolary style. It is clear from these words that Onesimus himself was the bearer of the letter, cf. Col 4:7-9. On St. Paul’s inistence that Onesimus should return to his master, see Intr. § III.-αὐτόν: note the emphatic position of this word, cf. Eph 1:22.-ἐμὰ: again emphatic in thus preceding the noun.
Phm 1:13. ἐγὼ: a further emphatic mode of expression.-ἐβουλόμην: βούλεσθαι connotes the idea of purpose, θέλειν simply that of willing. The differences between the tenses-ἐβουλόμην and ἐθέλησα (Phm 1:14)-is significant; “the imperfect implies a tentative, inchoate process; while the aorist describes a definite complete act. The will stepped in and put an end to the inclinations of the mind” (Lightfoot).-κατέχειν: “to detain,” directly opposed to ἀπέχῃς in Phm 1:15. Deissmann (Op cit., p. 222) points out that κατέχω is often used in papyri and on ostraka of binding, though in a magical sense.-ὑπὲρ σοῦ: “in thy stead,” the implication being that Philemon is placed under an obligation to his slave; for the force of ὑπὲρ as illustrated on the papyri, etc., see Deissmann’s important remarks on pp. 105, 241 ff. of his work already quoted.-διακονῇ: used in the Pauline Epistles both of Christian ministration generally (Rom 11:13; 1Co 12:5; Eph 4:12) and in special reference to bodily wants, such as alms can supply (1Co 16:15; 2Co 8:4).-ἐν τοῖς δεσμ. τοῦ εὐαγγ.: i.e., the bonds which the Gospel had tied, and which necessitated his being ministered unto.-τοῦ εὐαγγελίου: see Mar 1:14-15 and cf. Mat 4:23; Christ uses the word often in reference to the Messianic Era. “The earliest instances of the use of εὐαγγέλιον in the sense of a book would be: Did. 8, 11, 15 bis; Ign. Philad. 5, 8 (Sanday, Bampton Lectures, p. 319).
Phm 1:14. With the thought of this verse cf. 2Co 9:7, 1Pe 5:2.-ὡς κατὰ ἀνάγκην: “St. Paul does not say κατὰ ἀνάγκην but ὡς κατὰ ἀνάγκην. He will not suppose that it would really be constraint; but it must not even wear the appearance (ὡς) of being so. cf. 2Co 11:17, ὡς ἐν ἀφροσύνῃ” (Lightfoot).
Phm 1:15. ἐχωρίσθη: a very delicate way of putting it.-πρὸς ὥραν: cf. 2Co 7:8, Gal 2:5.-αἰώνιον: there is no reason why this should not be taken in a literal sense, the reference being to Onesimus as ἀδελφὸν ἀγαπητόν, not as δοῦλον.-ἀπέχῃς: cf. Php 4:18, although the idea of restitution is prominent here, that of complete possession seems also to be present in view of αἰώνιον and ἀδελφὸν ἀγαπ., but see further Intr., § III.
Phm 1:16. οὐκέτι ὡς δοῦλον: no longer in the character of a slave, according to the world’s acceptation of the term, though still a slave (see, however, the note on Phm 1:21); but the relationship between slave and master were in this instance to become altered.-πόσῳ δὲ μᾶλλον …: i.e., more than most of all (which he had been to St. Paul) to thee.-With the thought of the verse cf. 1Ti 6:2.
Phm 1:17. ἔχεις …: for this use of ἔχω cf. Luk 14:18, Php 2:29.-κοινωνόν: for the idea see Rom 12:13; Rom 15:26 f., 2Co 8:4; 2Co 9:13, Gal 6:6, Php 4:15, 1Ti 6:18, Heb 13:16.-προσλαβοῦ αὐτὸν ὡς ἐμέ: cf. τὰ ἐμὰ σπλάγχνα 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).
Phm 1:18. εἰ δὲ τι: as Lightfoot says, the case is stated hypothetically, but the words doubtless describe the actual offence of Onesimus.-ἐλλόγα: only elsewhere in N.T. in Rom 5:13; it occurs on the papyri (Deissmann, op. cit., p. 52), “to reckon unto”; here, in the sense: “put it down to my account”.
Phm 1:19. ἐγὼ Παῦλος: “The introduction of his own name gives it the character of a formal and binding signature, cf. 1Co 16:21, Col 4:18, 2Th 3:17” (Lightfoot).-ἔγραψα τῇ ἐμῇ χειρί ἀποτίσω: ἔγρ. epistolary aorist, cf. 1Pe 5:12, 1Jn 2:14; 1Jn 2:21; 1Jn 2:26. Deissmann (op. cit., p. 239) calls attention to the large number of papyri which are acknowledgments of debt (Schuldhandschrift); a stereotyped phrase which these contain is, “I will repay,” usually expressed by ἀποδώσω; in case the debtor is unable to write a representative who can do so expressly adds, “I have written this for him”. The following is an example: “… which we also will repay … besides whatever else there is (ἄλλων ὧν) which we owe over and above … I, Papos, write it for him, because he cannot write”. See also Deissmann’s Neue Bibelstudien, p. 67, under χειρόγραφον. It seems certain from the words ἔγραψα … (cf. also Phm 1:21) that St. Paul wrote the whole of this epistle himself; this was quite exceptional, as he usually employed an amanuensis; the quasi-private character of the letter would account for this. See, further, Lightfoot’s note on Gal 6:11.-ἀποτίσω: a stronger form than the more usual ἀποδώσω. As a matter of fact St. Paul, in a large measure, had repaid whatever was due to Philemon by being the means whereby the latter received his slave back, but see Intr. § III.-ἵνα μὴ λέγω σοι: a kind of mental ejaculation, as though St. Paul were speaking to himself; the σοι does not properly belong to the phrase; cf. 2Co 9:4.-καὶ σεαυτόν: the reference is to Philemon’s conversion, either directly due to St. Paul, or else indirectly through the mission into Asia Minor, which had been the means whereby Philemon had become a Christian; in either case St. Paul could claim Philemon as his spiritual child in the sense that he did in the case of Onesimus (see Phm 1:10).-μοι προσοφείλεις: “thou owest me over and above”. See farther, on ὀφειλή, Deissmann, Neue Bibelst., p. 48, Licht vom Osten, pp. 46, 239.
Phm 1:20. ναί: cf. Php 4:3, ναὶ ἐρωτῶ καὶ σέ.-ἀδελφέ: an affectionate appeal, cf. Gal 3:15; Gal 6:1-18.-ἐγώ: “The emphatic ἐγώ identifies the cause of Onesimus with his own” (Lightfoot).-σου ὀναίμην: ἅπ. λεγ. in N.T., it occurs once in the Septuagint (Sir 30:2), and several times in the Ignatian Epp. (Eph 2:2, Magn. ii. 12, Rom. Phm 1:2, Pol. i. 1, vi. 2). Ὀν. is a play on the name Onesimus, lit., “May I have profit of thee”; Lightfoot says that the common use of the word ὀναίμην would suggest the thought of filial offices, and gives a number of instances of its use. It is the only proper optative in the N.T. which is not in the third person (Moulton, Grammar of N.T. Greek, p. 195).-ἀνάπαυσον: see note on Phm 1:7.-ἐν Χριστῷ: St. Paul refers to the real source from which the ἀναπαύειν gets its strength.
Phm 1:21. τῇ ὑπακοῇ σου: a hint regarding the authority which St. Paul has a right to wield.-ἔγραψα: see note on Phm 1:19.-ὑπὲρ ἅ: as it stands this is quite indefinite, but there is much point in Lightfoot’s supposition that the thought of the manumission of Philemon was in St. Paul’s mind; “throughout this epistle the idea would seem to be present to his thoughts, though the word never passes his lips. This reserve is eminently characteristic of the Gospel. Slavery is never directly attacked as such, but principles are inculcated which must prove fatal to it.”-λέγω: note the tense here, a very vivid touch after ἔγραψα.
Phm 1:22. ἅμα … i.e., at the same time that he does what he is going to do for Onesimus. ἑτοίμαζέ μοι: Lightfoot’s remark that “there is a gentle compulsion in this mention of a personal visit to Colossae,” does not seem justified in view of the stress that St. Paul lays on Philemon’s action being wholly voluntary, see Phm 1:10; Phm 1:14; it is more probable that this is merely an incidental mention of what had been planned some time before, namely another missionary journey to Asia Minor and Greece (see Php 2:24), without any thought of influencing Philemon’s action thereby.-ξενίαν: only here and in Act 28:23, in the N.T.
Phm 1:23. συναιχμάλωτος: lit. “a prisoner of war,” used metaphorically like συνστρατιώτης, see note on Phm 1:2; cf. Rom 16:7, where the word is used in reference to Andronicus and Junius.
Phm 1:24. Μάρκος: i.e., John Mark, cf. Act 12:25; Act 15:37, Php 4:10; he and Aristarchus were Jewish-Christians (Col 4:11).-Δημᾶς, Δουκᾶς: Gentile Christians (cf. Act 16:10; Act 20:5-6; Act 21:15; Act 27:2); the former name is a contraction of Δημήτριος (Col 4:14; 2Ti 4:10).
Phm 1:25. Ἡ χάρις: cf. Gal 6:18, 2Ti 4:22.-ὑμῶν: the reference is both to those addressed by name in the opening of the Epistle, as well as to the members of the local Church, see Phm 1:2. This final verse is a reiteration of the grace pronounced in Phm 1:3.
The singular loftiness of the mind of Paul, though it may be seen to greater advantage in his other writings which treat of weightier matters, is also attested by this Epistle, in which, while he handles a subject otherwise low and mean, he rises to God with his wonted elevation. Sending back a runaway slave and thief, he supplicates pardon for him. But in pleading this cause, he discourses about Christian forbearance (269) with such ability, that he appears to speak about the interests of the whole Church rather than the private affairs of a single individual. In behalf of a man of the lowest condition, he demeans himself so modestly and humbly, that nowhere else is the meekness of his temper painted in a more lively manner.
1.A prisoner of Jesus Christ. In the same sense in which he elsewhere calls himself an Apostle of Christ, or a minister of Christ, he now calls himself “a prisoner of Christ;” because the chains by which he was bound on account of the gospel, were the ornaments or badges of that embassy which he exercised for Christ. Accordingly, he mentions them for the sake of strengthening his authority; not that he was afraid of being despised, (for Philemon undoubtedly had so great reverence and esteem for him, that there was no need of assuming any title,) but because he was about to plead the cause of a runaway slave, the principal part of which was entreaty for forgiveness.
To Philemon our friend and fellow-laborer. It is probable that this “Philemon” belonged to the order of pastors; for the title with which he adorns him, when he calls him fellow-laborer, is a title which he is not accustomed to bestow on a private individual.
(269) “De la douceur, moderation, et humanite.” — “Of gentleness, moderation, and kindness.”
2. And to Archippus our fellow-soldier. He next adds “Archippus,” who appears also to have been a minister of the Church; at least, if he be the same person who is mentioned towards the conclusion of the Epistle to the Colossians, (Col 4:17,) which is not at all improbable; for the designation — “fellow-soldier” — which he bestows on this latter individual, belongs peculiarly to ministers. Although the condition of a soldier belongs to all Christians universally, yet because teachers may be regarded as standardbearers in the warfare, they ought to be ready more than all others to fight, and Satan usually gives them greater annoyance. It is also possible, that Archippus attended and shared in some contests which Paul maintained; and, indeed, this is the very word that Paul makes use of, whenever he mentions persecutions.
And to the Church which is in thy house. By employing these terms, he bestows the highest praise on the family of Philemon. And certainly it is no small praise of a householder, that he regulates his family in such a manner as to be an image of the Church, and to discharge also the duty of a pastor within the walls of his dwelling. Nor must we forget to mention that this good man had a wife of the same character; for she, too, not without reason, is commended by Paul.
4. I give thanks to my God. It deserves attention, that he at the same time prays for that very thing for which he “gives thanks.” Even the most perfect, so long as they live in the world, never have so good ground for congratulation as not to need prayers, that God may grant to them, not only to persevere till the end, but likewise to make progress from day to day.
5. Hearing of thy love and faith. This praise, which he bestows on Philemon, includes briefly the whole perfection of a Christian man. It consists of two parts, faith in Christ, and love towards our neighbors; for to these all the actions and all the duties of our life relate. Faith is said to be in Christ, because to him it especially looks; in like manner as in no other way than through him alone can God the Father be known, and in no other than in Him can we find any of the blessings which faith seeks.
And towards all saints. He does not thus limit this love to the saints, as if there ought to be none towards others; for, since the doctrine of “love” is, that “we should not despise our flesh,” (Isa 58:7) and that we should honor the image of God which is engraven on our nature, undoubtedly it includes all mankind. But since they that are of the household of faith are united with us by a closer bond of relationship, and since God peculiarly recommends them to us, for this reason they justly hold the highest rank.
The arrangement of the passage is somewhat confused; but there is no obscurity in the meaning, except that it is doubtful whether the adverb always (in the 4. h verse) is connected with the first clause, “I give thanks always to my God,” or with the second clause, “making mention of thee always in my prayers.” The meaning may be brought out in this manner, that, whenever the Apostle offered prayer for Philemon, he interwove thanksgiving with it; that is, because Philemon’s piety afforded ground of rejoicing; for we often pray for those in whom nothing is to be found but what gives occasion for grief and tears. Yet the second mode of pointing is generally preferred, that Paul “gives thanks for Philemon, and always makes mention of him in his prayers.” Let my readers be at full liberty to judge for themselves; but, for my own part, I think that the former meaning is more appropriate.
In the rest of the passage there is an inversion of the natural order; for, after having spoken of “love” and “faith,” he adds, “towards Christ and towards saints,” while, on the contrary, the contrast would demand that “Christ” should be put in the second part of the clause as the object to which our faith looks. (270)
(270) It has sometimes occurred to me, that the intricacy of this passage might be removed, first, by the transposition suggested by Calvin, and, next, by transposing the 5. h verse so as to place it before the 4. h. “Hearing of thy love towards all saints, and of thy faith which thou hast towards Lord Jesus, I give thanks unto my God, making mention of thee always in my prayers, That the communication of thy faith may be effectual, through the knowledge of every good thing which is in thee towards Christ Jesus.” - Ed.
6. That the communication of thy faith may be effectual. This clause is somewhat obscure; but I shall endeavor to elucidate it in such a manner that my readers may somewhat understand Paul’s meaning. First, it ought to be known that the Apostle is not continuing to give the praise of Philemon, but that, on the contrary, he expresses those blessings for which he prays to God. These words are connected with what he had formerly said, that he “makes mention of him in his prayers.” (Phl 1:4.) What blessing then did he ask for Philemon? That his faith, exercising itself by good works, might be proved to be true, and not unprofitable. He calls it “the communication of faith,” because it does not remain inactive and concealed within, but is manifested to men by actual effects. Although faith has a hidden residence in the heart, yet it communicates itself to men by good works. It is, therefore, as if he had said, “That thy faith, by communicating itself, may demonstrate its efficacy in every good thing.”
The knowledge of every good thing denotes experience. He wishes that, by its effects, faith may be proved to be effectual. This takes place, when the men with whom we converse know our godly and holy life; and therefore, he says, of every good thing which is in you; for everything in us that is good makes known our faith.
Towards Christ Jesus. The phraseεἰς Χριστόν may be explained to mean “through Christ.” But, for my own part, if I were at liberty, I would rather translate it as equivalent toἐν Χριστῶ, “in Christ;” for the gifts of God dwell in us in such a manner, that nevertheless, we are partakers of them only so far as we are members of Christ. Yet because the words in you go before, I am afraid that the harshness of the expression would give offense. Accordingly, I have not ventured to make any alteration in the words, but only wished to mention it to my readers, that, after full consideration, they may choose either of those meanings which they prefer.
7. We have much grace and consolation. Although this reading is found in the majority of Greek copies, yet I think that it ought to be translated joy; for, since there is little difference betweenχάριν and χαράν, it would be easy to mistake a single letter. Besides, Paul elsewhere employs the wordχάριν to mean “joy;” at least, if we believe Chrysostom on this matter. What has “grace” to do with “consolation?”
For thy love. It is plain enough what he means, that he has great joy and consolation, because Philemon administered relief to the necessities of the godly. This was singular love, to feel so much joy on account of the benefit received by others. Besides, the Apostle does not only speak of his personal joy, but says that many rejoiced on account of the kindness and benevolence with which Philemon had aided religious men.
Because the bowels of the saints have been refreshed by thee, brother. “To refresh the bowels” is an expression used by Paul to mean, to give relief from distresses, or to aid the wretched in such a manner that, having their minds composed, and being free from all uneasiness and grief, they may find repose. “The bowels” mean the affections, andἀνάπαυσις denotes tranquillity; and therefore they are greatly mistaken who torture this passage so as to make it refer to the belly and the nourishment of the body.
8. Wherefore, while I have great confidence in Christ to command thee. That is, “though I have authority so that I might justly command thee, yet thy love makes me prefer to entreat thee.”
9. Being such a one. He claims the right to command on two grounds, that he is an elder, and that he is a prisoner for Christ He says that, on account of Philemon’s love, he chooses rather to entreat, because we interpose authority in commanding those things which we wish to extort by necessity even from the unwilling, but there is no need of commanding those who willingly obey. And because they who are ready of their own accord to do their duty listen more willingly to a calm statement of what is necessary to be done than to the exercise of authority, with good reason does Paul, when he has to deal with an obedient man, use entreaty. By his example he shows that pastors should endeavor to draw disciples gently rather than to drag them by force; and indeed, when, by condescending to entreaty, he foregoes his right, this has far greater power to obtain his wish than if he issued a command. Besides, he claims nothing for himself, but in Christ, that is, on account of the office which he has received from him; for he does not mean that they whom Christ has appointed to be apostles are destitute of authority.
What is proper. By adding this, he means that teachers have not power to enact whatever they please, but that their authority is confined within these limits, that they must not command anything but “what is proper,” and, in other respects, consistent with every man’s duty. Hence (as I said a little before) pastors are reminded that the hearts of their people must be soothed with all possible gentleness, wherever this method is likely to be more advantageous, but yet so as to know that they who are treated so gently have nothing less exacted from them than what they ought to do.
The designation “elder,” here, denotes not age, but office. He calls himself an apostle for this reason, that the person with whom he has to deal, and with whom he talks familiarly, is a fellow-laborer in the ministry of the word.
10. I beseech thee for my son. Since less weight is commonly attached to those prayers which are not founded in some cause of just commendation, Paul shows that Onesimus is so closely related to him as to afford a good reason for supplicating in his behalf. Here it is of importance to consider how deep is his condescension, when he gives the name of “son” to a slave, and a runaway, and a thief.
When he says that Onesimus has been begotten by him this must be understood to mean, that it was done by his ministry, and not by his power. To renew a soul of man and form it anew to the image of God — is not a human work, and it is of this spiritual regeneration that he now speaks. Yet because the soul is regenerated by faith, and “faith is by hearing,” (Rom 10:17,) on that, account he who administers the doctrine holds the place of a parent. Moreover, because the word of God preached by man is the seed of eternal life, we need not wonder that he from whose mouth we receive that seed is called a father. Yet, at the same time, we must believe that, while the ministry of a man is efficacious in regenerating the soul, yet, strictly speaking, God himself regenerates by the power of his Spirit. These modes of expression, therefore, do not imply any opposition between God and man, but only show what God does by means of men. When he says that he had begotten him in his bonds, this circumstance adds weight to the commendation.
12. Receive him, that is, my bowels. Nothing could have been more powerful for assuaging the wrath of Philemon; for if he had refused to forgive his slave, he would thus have used cruelty against “the bowels” of Paul. This is remarkable kindness displayed by Paul, that he did not hesitate to receive, as it were into his bowels, a contemptible slave, and thief, and runaway, so as to defend him from the indignation of his master. And, indeed, if the conversion of a man to God were estimated by us, at its proper value, we too would embrace, in the same manner, those who should give evidence that they had truly and sincerely repented.
13. Whom I was desirous to keep beside me. This is another argument for the purpose of appeasing Philemon, that Paul sends him back a slave, of whose services, in other respects, he stood greatly in need. It would have been extreme cruelty, to disdain so strong affection manifested by Paul. He likewise states indirectly, that it will be a gratification to himself to have Onesimus sent back to him rather than that he should be harshly treated at home.
That he might minister to me instead of thee in the bonds of the gospel. He now mentions other circumstances: first, Onesimus will supply the place of his master, by performing this service; secondly, Paul himself, through modesty, was unwilling to deprive Philemon of his right; and, thirdly, Philemon will receive more applause, if, after having had his slave restored to him, he shall willingly and generously send him back. From this last consideration we infer, that we ought to aid the martyrs of Christ by every kind office in our power, while they are laboring for the testimony of the gospel; for if exile, imprisonment stripes, blows, and violent seizing of our property, are believed by us to belong to the gospel, as Paul here calls them, whoever refuses to share and partake of them separates himself even from Christ. Undoubtedly the defense of the gospel belongs alike to all. Accordingly, he who endures persecution, for the sake of the gospel, ought not to be regarded as a private individual, but as one who publicly represents the whole Church. Hence it follows, that all believers ought to be united in taking care of it, so that they may not, as is frequently done, leave the gospel to be defended in the person of one man.
14. That thy benefit might not be by constraint. This is drawn from the general rule, that no sacrifices are acceptable to God but those which are freely offered. Paul speaks of almsgiving in the same manner. (2. o 9:7.)Τό ἀγαθον is here put for “acts of kindness,” and willingness is contrasted with constraint, when there is no other opportunity of putting to the test a generous and cheerful act of the will; for that duty which is generously performed, and not through influence exercised by others, is alone entitled to full praise. It is also worthy of observation, that Paul, while he acknowledges that Onesimus was to blame in past time, affirms that he is changed; and lest Philemon should have any doubt that his slave returns to him with a new disposition and different conduct, Paul says that he has made full trial of his repentance by personal knowledge.
15For perhaps he was separated. If we are angry on account of offenses committed by men, our minds ought to be soothed, when we perceive that those things which were done through malice have been turned to a different end by the purpose of God. A joyful result may be regarded as a remedy for evils, which is held out to us by the hand of God for blotting out offenses. Thus Joseph — when he takes into consideration, that the wonderful providence of God brought it about, that, though he was sold as a slave, yet he was elevated to that high rank, from which he could provide food for his brethren and his father — forgets the treachery and cruelty of his brethren, and says, that he was sent before on their account. (Gen 45:5.)
Paul therefore reminds Philemon that he ought not to be so greatly offended at the flight of his slave, for it was the cause of a benefit not to be regretted. So long as Onesimus was at heart a runaway, Philemon, though he had him in his house, did not actually enjoy him as his property; for he was wicked and unfaithful, and could not be of real advantage. He says, therefore, that he was a wanderer for a little time, that, by changing his place, he might be converted and become a new man. And he prudently softens everything, by calling the flight a departure, and adding, that it was onlyfor a time.
That thou mightest receive him for ever. Lastly, he contrasts the perpetuity of the advantage with the short duration of the loss.
But above a servant, a beloved brother. He next brings forward another advantage of the flight, that Onesimus has not only been corrected by means of it, so as to become a useful slave, but that he has become the “brother” of his master.
Especially to me. Lest the heart of Onesimus, wounded by the offense which was still fresh, should be reluctant to admit the brotherly appellation, Paul claims Onesimus first of all, as his own “brother.” Hence he infers that Philemon is much more closely related to him, because both of them had the same relationship in the Lord according to the Spirit, but, according to the flesh, Onesimus is a member of his family. Here we behold the uncommon modesty of Paul, who bestows on a worthless slave the title of a brother, and even calls him a dearly beloved brother to himself. And, indeed, it would be excessive pride, if we should be ashamed of acknowledging as our brother those whom God accounts to be his sons.
How much more to thee. By these words he does not mean that Philemon is higher in rank according to the Spirit; but the meaning is, “Seeing that he is especially a brother to me, he must be much more so to thee; for there is a twofold relationship between you.”
We must hold it to be an undoubted truth, that Paul does not rashly or lightly (as many people do) answer for a man of whom he knows little, or extol his faith before he has ascertained it by strong proofs, and therefore in the person of Onesimus there is exhibited a memorable example of repentance. We know how wicked the dispositions of slaves were, so that scarcely one in a hundred ever came to be of real use. As to Onesimus, we may conjecture from his flight, that he had been hardened in depravity by long habit and practice. It is therefore uncommon and wonderful virtue to lay aside the vices by which his nature was polluted, so that the Apostle can truly declare that he has now become another man.
From the same source proceeds a profitable doctrine, that the elect of God are sometimes brought to salvation by a method that could not have been believed, contrary to general expectation, by circuitous windings, and even by labyrinths. Onesimus lived in a religious and holy family, and, being banished from it by his own evil actions, he deliberately, as it were, withdraws far from God and from eternal life. Yet God, by hidden providence, wonderfully directs his pernicious flight, so that he meets with Paul.
17If, 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.
18If in any thing he hath done thee injury. Hence we may infer that Onesimus had likewise stolen something from his master, as was customary with fugitives; and yet he softens the criminality of the act, by adding, or if he oweth thee anything Not only was there a bond between them recognised by civil law, but the slave had become indebted to his master by the wrong which he had inflicted on him. So much the greater, therefore, was the kindness of Paul, who was even ready to give satisfaction for a crime.
19Not to tell thee that thou owest to me thyself. By this expression he intended to describe how confidently he believes that he will obtain it; as if he had said, “There is nothing that thou couldest refuse to give me, even though I should demand thyself.” To the same purpose is what follows about lodging and other matters, as we shall immediately see.
There remains one question. How does Paul — who, if he had not been aided by the churches, had not the means of living sparingly and frugally — promise to pay money? Amidst such poverty and want this does certainly appear to be a ridiculous promise; but it is easy to see that, by this form of expression, Paul beseeches Philemon not to ask anything back from his slave. Though he does not speak ironically, yet, by an indirect figure, he requests him to blot out and cancel this account. The meaning, therefore, is — “I wish that thou shouldest not contend with thy slave, unless thou choosest to have me for thy debtor in his stead.” For he immediately adds that Philemon is altogether his own; and he who claims the whole man as his property, need not give himself uneasiness about paying money.
20Yea, brother. This affirmation is used in order to increase the ardor of the exhortation; as if he had said — “Now shall it be clearly proved that there hath been no variance between thee and me, but that, on the contrary, thou art sincerely attached to me, and that all that thou hadst is at my disposal, if thou pardon offenses and receive into favor him who is so closely related to me.”
Refresh my bowels in the Lord. He again repeats the same form of expressions which he had previously employed. Hence we infer that the faith of the gospel does not overturn civil government, or set aside the power and authority which masters have over slaves. For Philemon was not a man of the ordinary rank, but a fellow-laborer of Paul in cultivating Christ’s vineyard; and yet that power over a slave which was permitted by the law is not taken away, but he is only commanded to receive him kindly by granting forgiveness, and is even humbly besought by Paul to restore him to his former condition.
When Paul pleads so humbly in behalf of another, we are reminded how far distant they are from true repentance who obstinately excuse their vices, or who, without shame and without tokens of humility, acknowledge indeed that they have sinned, but in such a manner as if they had never sinned. When Onesimus saw so distinguished an apostle of Christ plead so eagerly in his behalf, he, must undoubtedly have been much more humbled, that he might bend the heart of his master to be merciful to him. To the same purpose is the excuse which he offers (Phl 1:21) for writing so boldly, because he knew that Philemon would do more than he had been requested.
22But at the same time prepare for me a lodging. This confidence must have powerfully excited and moved Philemon; and next, he holds out to him the hope of being gratified by his own arrival. Although we do not know whether or not Paul was afterwards released from prison, yet there is no absurdity in this statement, even though he was disappointed of the hope which he cherished about God’s temporal kindness. He had no confident hope of his release, further than if it pleased God. Accordingly, he always kept his mind in suspense, till the will of God was made known by the result.
That through your prayers I shall be given to you. Here it deserves notice, that he says that everything that believers obtain “through their prayers,” is “given” to them; for hence we infer that our prayers, though they are not unsuccessful, yet have no power through their own merit; for what is yielded to them is of free grace.
24Demas. This is the same person who afterwards forsook him, as he complains in the Second Epistle to Timothy (2Ti 4:10.) And if one of Paul’s assistants, having become weary and discouraged, was afterwards drawn aside by the vanity of the world, let no man reckon too confidently on the zeal of a single year; but, considering how large a portion of the journey still remains to be accomplished, let him pray to God for steadfastness.
END OF THE COMMENTARIES ON THE EPISTLE TO PHILEMON.
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.
Phm 1:2. Apphia,- This was a Roman name. St. Paul writes it Apphia, after the Hebrew manner; the Romans wrote it Appia. She is conjectured by some of the fathers, and asserted by others, to have been the wife of Philemon; and as she is mentioned next to Philemon, and beforeArchippus, who was a minister in the church at Colosse, the conjecture seems not improbable. By the apostle's styling her sister (according to the several ancient copies and versions,) or the beloved, according to the common reading, she appears to have been a Christian; and it is most likely that she was addressed, in order to engage her interest in behalf of Onesimus, with a view to whose affair the whole Epistle was evidently written, in its primary sense. Archippus has been generally thought to be Philemon's son; probably he was one of St. Paul's assistants, who had some gifts of the Spirit, and had devoted himself very much to the work of the ministry in Colosse. They might have been called fellow-soldiers with the apostles, who with them fought the good fight of faith; for the Christian life is a warfare: but the apostle seems to have used the phrase for "such as in those times of persecution took pains to preach and spread the Christian religion," Php 2:25. 1Ti 1:18. 2Ti 2:3-4. By thechurch in Philemon's house, the apostle seems to have meant his whole family, who were Christians, and united together in Christ's worship. See Rom 16:5. 1Co 16:19.
Phm 1:4.- The apostle does not proceed immediately to the main subject of the Epistle; but, after the usual salutations, comes nearer to the point; with the most admirable address thanking God that Philemon had been as generous and kind already, and had done as much in other instances, as he was now going to request of him. He urges the benevolent and good man by his own past example; as if he had said, "Only continue to act like yourself, and then you will do all that I am now going to desire of you." This wascertainly a most grateful and insinuating way of pointing out to Philemon his duty, and the most proper and beautiful introduction to this particular request: Phm 1:4-7.
Phm 1:5. Hearing of thy love and faith,- "Hearing, with greater pleasure than I can express, of the steady faith which thou hast, and always maintainest, toward the Lord Jesus Christ, as the great object to which our faith as Christians is directed, and of thy ardent love to all the saints, who are the excellent of the earth, and the most deserving of our esteem and affection." The words of this verse stand in the original as they are placed in our version; and many instances of such a transposition are produced by Dr. Whitby, in his learned note on this place; but Mr. Blackwall justly observes, that our language does not admit of the like, and therefore proposes the rendering which we have followed in our paraphrase above.
Phm 1:6. That the communication of thy faith, &c.- "It is therefore matter of my most fervent prayer, thatthese promising openings may be abundantly answered; and that thy communion with us in the faith of our blessed Redeemer, the advantages of which thou dost now so happily share, may be more and more apparently efficacious, in extorting from all that behold it, the due acknowledgment of every good and valuable thing which is in you all towards Christ Jesus, and all those whom he is pleased to own and favour."
Phm 1:8.- After this preparation, the apostle comes to the main subject of his Epistle; which was, to request Philemon to take Onesimus into his favour again. The main argument which he urges is, that he, through divine grace, had converted Onesimus to genuine Christianity, who would therefore prove another sort of servant than he had formerly been: such softness of expression, warmth of affection, and elegance of address, are here made use of, as deserve the highest approbation.
Phm 1:9. Paul the aged,- It is generally thought that this Epistle was written about the year of Christ 62; and if we suppose St. Paul to have been twenty-four years old when Stephen was stoned, which is consistent with his being called a young man;-that being about the year 34, (for we have not data sufficient absolutely to determine the exact time,) he would be now fifty-two; and considering how much his constitution would probably be impaired by his fatigues and sufferings, before that time he might properly enough call himself πρεσβυτης,- one advanced in age, though not an old man. Let us now attend a little to the force of the argument contained in the present verse. It is as if the apostle had said, "I am become a humble petitioner;-and consider with yourself who it is that begs this favour: It is Paul;-a name which once sounded pleasing in your ears, and a person for whom you professed a high regard; that very person, who has travelled many a hundred miles by sea and by land, through numberless difficulties, and much ill treatment for his attempts to make men wise, holy, and good through the grace of God in Jesus Christ: to whom you, Philemon, as well as many thousands, owe instrumentally the salvation of their souls, and whose very name might carry init the force of many arguments: the person who now humbly petitions you, is one who might address you in a different manner: he has been illuminated with abundance of revelations from Heaven, favoured with the power of working numerous, great, and beneficial miracles, and by the laying on of his hands is, under the Spirit of God, able to communicate spiritual gifts or miraculous powers unto others. He has been sent out among the nations, has baffled the wisdom of the world, has prevailed against the eloquence of the orators, and has overturned the schemes of the heathen philosophers, and Jewish scribes and rabbies: he has, through grace, made numerous converts, both among Jews and Gentiles; turning men from ignorance, superstition, idolatry, and vice, to knowledge, holiness, piety, virtue, and happiness. He bears a commission of a sublime nature, and of the utmost importance to the welfare of mankind; and he carries his credentials along with him: he is an ambassador for Christ, as though God did beseech you by him; and he prays you, in Christ's stead, be you reconciled to Onesimus again. Permit me also to add another circumstance, which with all humane persons, and more especially with all genuine Christians, must have great weight: the aged ambassador is now also the prisoner of Jesus Christ. I have been almost two years in the custody of a soldier, and often chained to him; confined to a disagreeable companion, and very much in his power, and at his mercy. Inquire now at Rome for the aged ambassador of Jesus Christ,-you will find him in custody, like a criminal; though really wearing that chain onlyfor preaching the gospel, especially among you Gentiles. And, finally, consider him whose ambassador and prisoner I am; my commission is from a Person of highest dignity, for whose sake I can endure a prison, and joyfully wear this chain; and I am persuaded that your regard to him is not small, nor will you suffer an ambassador and prisoner of Christ to petition in vain." Almost every word carries in it the force of an argument; Philemon's love to the person of St. Paul,-his regard for his high office and dignity, as the aged ambassador of Christ,-his love and cheerful obedience to the Lord Jesus himself, are all touched upon or intimated in this short sentence
Phm 1:10. I beseech thee for my son Onesimus,- The order of the original words is this: I entreat thee for a son of mine, whom I have begotten in my bonds,-Onesimus. Thus the mind is kept in an agreeable suspense; and it must have affected Philemon in such a manner, as to render it impossible for him to withstand an entreaty proposed with so much delicacy and modesty.
Phm 1:11. To thee unprofitable, but now profitable, &c.- The word Onesimus is generallyknown to signifyprofitable, and Onesiphorus is much of the same import: they were names which might perhaps have been given to slaves by way of good omen, expressing expectation that they would bring advantage to their masters; and it is very evident that St. Paul refers to the etymology of the word.
Phm 1:12. Mine own bowels:- There are a number of passages in the ancient Greek and Latin writers, where children are called the bowels of their parents. Observe how the apostle rises in his expressions: in Phm 1:10 it was, my son Onesimus: here it is mine own bowels, or "my most dearly and tenderly-beloved son;" and Phm 1:17 it is, myself, or my very self. There is that in Christianity which so far throws down distinctions, as to set all good men upon a level,without destroying in the least degree that subordination which is essential to the existence of society. A slave, upon becoming a good Christian, is the son, the friend, the brother, the bowels, and the very soul or self of the great apostle of the Gentiles: such an alteration does the gospel make in spirituals, while it destroys not the civil distinctions among men. How graceful is the apostle's manner of condescension! He had before laid aside all his apostolic authority, and entreated Philemon as a supplicant: he now humbles himself to a level with Onesimus, to exalt Onesimus's character, and to intimate the worthiness of the person for whom he was petitioning. With what zeal and ardent affection does he serve his friend! How skilfully and strenuously does he plead his cause! adding motive to motive, though in the most concise and elegant manner, like one who was unwilling to take a denial. Scipio Gentilis has endeavoured to shew, that this Epistle has several of the beauties which shine in Demosthenes and Tully, and which Aristotle and Longinus have admired and celebrated in the ancient poets and orators.
Phm 1:13. In the bonds of the gospel:- This is the fourth time that St. Paul has, in this short Epistle, put Philemon in mind of his bonds: he touches them a fifth time, Phm 1:23. And whoever will be at the pains to compare the places in which he has mentioned those bonds, and other afflictions, will find that he has always done sowith an elegant propriety, which marks out his great penetration and judgment. See particularly Act 26:29. 2Co 11:23. Eph 4:1; Eph 6:20. Php 1:7. 2Ti 2:8-9. &c.
Phm 1:14. That thy benefit- That is, "Thy goodness to Onesimus, in readily pardoning him, and treating him kindly for the future."
Phm 1:15. For perhaps he therefore departed- As Phm 1:13-14 were thrown in by way of parenthesis, this 15th verse must be considered as connected in sense with Phm 1:12. As the event had been so happy, St. Paul ascribes it to God: Onesimus designed no such thing by his flight; Philemon did not send him to Rome for that purpose, and St. Paul had not sent to Colosse for him: there was no human contrivance to accomplish so great and good an event; but God, in the course of his wise providence, had so ordered it, that Onesimus's going to Rome had been the happy occasion of his becoming a gracious Christian. Philemon, therefore, could not be angry at such an event, unless he had a mind to quarrel with Divine Providence, the progress of the gospel, the conversion and welfare of Onesimus, and what would in the end prove his own advantage. Thus the patriarch Joseph ascribed his going into Egypt to Divine Providence, though it had been occasioned by the treachery and malice of his brethren. See Gen 45:5; Gen 50:20. It may not be improper to attend to the apostle's soft and tender manner of expressing this: Perhaps-he speaks a little dubiously: he was unwilling to pry into the secret views of Providence; but the event seemed to justify such a construction. The word 'Εχωρισθη we have translated he departed;-which is softer than to have said, he absconded, or ran away, like a criminal; but the Greek word signifies he was separated, which is still softer. That separation had been but of very short continuance; προς οραν, for an hour; for so short a space, that he could scarcely be accounted a fugitive; especially as he had returned voluntarily, and so much improved. He was separated from his master for an hour, that he might receive him again for ever. In which words St. Paul promises, in effect, that Onesimus would not run away any more: he was fully persuaded of the sincerity of his repentance and conversion, and that he would behave well for the time to come. See Exo 2:6. Deu 15:17. Leviticus 25.
Phm 1:16. Not now as a servant,- The word Δουλον should have been translated a slave. Slaves were then bought and sold, like cattle, in the market; and the descendants of such slaves were born slaves: they did not receive wages, nor could they at their pleasure hire themselves to other masters, but were looked upon as their master's goods and possessions. Christianity, as we have often observed, does not alter men's civil obligations or privileges; but it should be observed, that the buying and selling men for slaves is quite another matter, and one which much concerns those who are engaged in it very seriously to consider: and it is with great pleasure, that on this occasion I refer to Mr. Granville Sharpe's humane and benevolent treatise on the subject, entitled, "A Representation of the Injustice and dangerous Tendency of tolerating Slavery."
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.
Phm 1:18. If he hath wronged thee,- Here is a plain confirmation of the doctrine of restitution. Where any person has injured another, he is obliged by the laws of God and conscience to make reparation as far as he is able, even where the law of the land may not compel him to do so; unless the injured party freely forgive him. We may here again observe how cautiously the apostle proceeds: he would not mention the theft or robbery, till he had prepared the way by saying a number of kind things of Onesimus; and then, when he comes to touch upon it, how soft is his language! He does not call it theft, or robbery, but wronging or injuring him in some respect; or, owing him some money; which last is the language in case of a debt honourably contracted. Observe further, the apostle does not absolutely assert, that Onesimus had done Philemon any injury, or owed him money; but if it was so: and finally we may compare the apostle's circumstances with those of Philemon. The apostle was a prisoner; Philemon at full ease and liberty: the apostle poor; Philemon most probably master of a plentiful estate; who was much more likely to have bestowed something upon the apostle, than to have taken any thing from him. But St. Paul would save something out of the kindness and charity of his friends while he was a prisoner, or work with hisown hands when he was set at liberty, to raise the money, rather than restitution should not be made, if Philemon should insist upon it: or Philemon might reckon it a discharge, in part at least, of the debt which he owed the apostle as his spiritual father under the grace of God.
Phm 1:19. I Paul have written it with mine own hand,- The apostle seems commonly to have dictated, and another person to have wrote down what he said; or to have written a copy, and another transcribed it; (see 2Th 3:17. 2Pe 3:1.) but he probably wrote all this letter with his own hand; not only to engage to make restitution, if demanded, but to let Philemon see how much he interested himself in this affair. He directly promises to make restitution; but in an oblique manner only insinuates his own claim upon Philemon; whose conversion being one of the happy consequences of St. Paul's ministry, the apostle might justly saythat Philemon owed to him even his own self, or his very soul. How great an obligation has he expressed in these few words!
Phm 1:20. Yea, brother,- The word 'Αναπαυσον, rendered refresh, is very emphatical; it literally signifies to appease, or quiet; which strongly intimates the emotion which the apostle felt, through the ardour of his concern for Onesimus, and seems to represent the eagerness of his desire for his re-establishment in Philemon's favour, by the appetite of hunger. Compare Phm 1:7 where the same word is used, and seems to be referred to here with peculiar beauty and propriety. See Mat 10:40, &c. and Mat 25:40; Mat 25:45.
Phm 1:21. In thy obedience- The word 'Υπακοη frequently signifies obedience. Here it must be understood for compliance, inasmuch as the apostle had declared, Phm 1:8-9 he could have commanded, but chose rather to entreat.
Phm 1:22. But withal prepare me, &c.- The apostle's desiring Philemon to prepare him a lodging, shews that he had expectations of being set at liberty, and that then he designed them a visit at Colosse: it may also lead us to conclude, that this Epistle was written not long before the apostle was set at liberty from his first confinement at Rome, mentioned Act 28:30. See also Php 2:24. We have observed before, that Philemon was a rich man; his house appears to have been a place of entertainment for the Christians who travelled that way; and therefore St. Paul desired to have a lodging among the rest: but the principal view seems to have been, not only to tell Philemon the agreeable news that he was likely to have such a guest, but to put him upon considering how he could see the apostle's face, if he denied his reasonable and earnest request for Onesimus. See Act 12:5; Act 12:25.
Phm 1:25. Be with your spirit,- 'Υμων, your, is in the plural number, and denotes not Philemon's spirit only, but that of his whole family also, or all the persons addressed in the beginning of the Epistle. See 1Th 5:28. We have frequently hinted at the excellence of this Epistle; which must be allowed to be a master-piece in its kind, considered as a merely human composition; how much more so as dictated by the infallible Spirit of God! We could with the learned reader to compare it with an epistle of Pliny, which seems to have been written on a similar occasion:-lib. 9: ep. 21 which, though penned by one universally allowed to excel in the epistolary stile, and though it has undoubtedly many beauties, yet must be acknowledged by every impartial reader to be greatly inferior to this animated composition of our apostle.
Inferences.-How amiable is the condescension of the holy apostle! how charming and delicate his address in this whole chapter! St. Paul lays aside the authority, which his office, his age, his suffering, gave him, to address Philemon, as on a foot of equal friendship, choosing rather by love to entreat. Let the example be imitated by those in superior stations and relations of life; and let them learn likewise, from the tenderness which such a man expresses about this poor slave, in whom he traced the appearance of a truly Christian temper, to interest themselves in the happiness of those whose rank is far beneath their own; and learn to make the situation of their servants easy by a kind and friendly treatment. Well may such a care be expected, especially when we can look on such as brethren, beloved in the Lord, and partakers with us in the same Saviour and hope.
Let those, to whom God hath blessed the labours of his faithful ministers, as the means of their conversion, remember it with pleasure, and ascribe it to the riches of divine grace, to which all is originally to be traced; remembering also, that there is a sense in which they owe even themselves to those who have been honoured as the instruments of bringing them to Christ, without an acquaintance with whom they had lost themselves, and been ruined for ever. Let the kindness which St. Paul expresses for Onesimus, in being willing that his debt to Philemon should be charged to his account, lead us to reflect on our infinite obligations to a gracious Redeemer, who has paid a complete ransom for the sins of the world. And may the grace of our Lord Jesus Christ be with our spirit, to produce those strong impressions of wonder, thankfulness, and love, which ought to fill it on every remembrance of such overflowing and triumphant mercy as our adorable Saviour has manifested to us! Amen.
[ See Bishop Smallridge, Lardner, Benson, Michaelis, Locke, Whitby, Blackwall, Doddridge, Ward, Bentley, Wetstein, Wolfius, Pricaeus, Le Clerc, Granville Sharpe, Foster, Ralphelius, Stockius, and Theodoret.]
REFLECTIONS.-1st, We have the preface to this short but beautiful epistle; and may observe,
1. The persons from whom it comes: from Paul, a prisoner of Jesus Christ, now suffering for the gospel cause; and Timothy our brother: and where two such eminent servants of the Saviour concurred in a request, what could be denied them?
2. The persons to whom it is directed: unto Philemon our dearly beloved brother in Christ, and fellow-labourer in the gospel; and to our beloved Apphia, and Archippus our fellow-soldier, in the glorious warfare under Christ the Captain of our salvation; and to the church in thy house, his whole family being converts to the faith, or the faithful at Colosse assembled there for worship; and, by thus saluting them, he seems desirous to interest them on his behalf, and to solicit their concurrence in the request he was about to make.
3. The salutation. Grace to you, in all its comprehensive import; and peace, flowing from a sense of pardon and acceptance; and both proceeding from God our Father, from his free and unmerited love, and from the Lord Jesus Christ, by whom all spiritual blessings have been purchased, and through whom alone they are bestowed upon us.
4. His thankfulness and prayer. I thank my God, whom I ardently love, making mention of thee always in my prayers, whenever I approach a throne of grace, hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints; for which I offer my unceasing praises, and add my fervent prayers, that the communication of thy faith may become effectual, to engage thee to every farther instance of generosity and benevolence, by the acknowledging of every good thing which is in you, in, or towards, Christ Jesus, to whom much glory will redound, and many thanks be offered by those who feel the benefit of these gracious dispositions which the Saviour hath implanted, and which manifest themselves in every work and labour of love toward his people for his sake: for we have great joy and consolation in hearing of thy distinguished love, because the bowels of the saints are refreshed by thee, brother, who gratefully acknowledge thy extensive charity; and this emboldens me to hope, that in the present instance my petition will be successful.
2nd, The apostle comes to the main business of the Epistle, to entreat for poor Onesimus: and he insinuates a multitude of the most powerful arguments which should engage Philemon to grant his request, and be reconciled to his fugitive servant.
1. He might have used his apostolic authority, but he prefers the entreaty of love. Wherefore, though I might be much bold in Christ, to enjoin thee that which is convenient, and it would have been your duty in the present case implicitly to obey; yet for love's sake I rather beseech thee, waving all superiority, and pleading by that love which Jesus hath shewn to you, and I feel towards you, being such an one as Paul the aged, grown old in the service of our common Lord, and now also a prisoner of Jesus Christ; therefore I cannot but be assured, whatever would be a comfort to me in these declining years, and serve to make my chain lighter, Philemon, for his Master's sake and mine, will not fail to grant.-Inimitable is the manner in which the apostle introduces the point that he had in view. Having raised every tender sentiment of love and friendship in his bosom, he,
2. Beautifully introduces in the most endearing light the subject of his request. I beseech thee for my son, one that now stands in that near relation to me,-and startle not at the name,-strange as it may appear,-the person is no other than Onesimus, whom I have begotten in my bonds. So mysterious are the ways of Providence, that though a fugitive from thee, he has led him to my prison, there to receive through my instrumentality the gracious offers of the blessings of the gospel.
3. He suggests the happy change now wrought upon him, which in time past was to thee unprofitable; with penitent shame he has acknowledged his former ill behaviour, over which I would cast a veil of oblivion; but now can speak of him as a different man, whose spirit and actions I am confident will correspond with his name, and he will be found profitable to thee, if received again into thy service; and, as I have proved by some experience, would have been most useful to me. Note; (1.) When we speak of the faults of penitents, it should be with tenderness, not severity. (2.) Wherever divine grace comes, it makes a blessed alteration. (3.) A Christian servant is a truly profitable member in every family.
4. His own love to this signal convert should engage Philemon's to him. When I have sent again back to thy service; thou therefore receive him, that is mine own bowels; most tenderly beloved, and for whom I plead with all the affection that I should feel for my own child.
5. He had deprived himself of the very useful service which Onesimus would have afforded him, that he might restore him to his rightful master; referring it to Philemon whether he would send him back again to Rome, or not. Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel, and done me those kind offices which I know thou wouldst have been happy to have afforded me thyself. But without thy mind would I do nothing, nor detain him longer here; that, if it shall please thee to do me the favour of sending him hither again to minister unto me, thy benefit should not appear to be as it were of necessity, but willingly, as a voluntary act of generosity and friendship.
3rdly, The apostle proceeds to suggest other arguments to engage Philemon kindly to receive this fugitive.
1. The mercy God had shewed him. For perhaps he therefore departed for a season; so tenderly does the apostle mention his fault in flying his master's service, since it was now so wonderfully by God's providence over-ruled for good; that thou shouldest receive him for ever, as a servant for life, if thou pleasest; and if you both continue perseveringly to cleave to Jesus, a companion to all eternity: yet not now as a common servant, or slave, but above a servant, even as a brother in the gospel, beloved and dear; especially to me, who have been the happy instrument of his conversion; but how much more unto thee, both in the flesh, as a member of thy family, become most faithful and industrious; and in the Lord, as equally a partaker in the blessings of the Redeemer's grace and love. Note; (1.) God sometimes amazingly over-rules evil for the production of the greatest good. (2.) Though Christianity maintains in the strictest manner all due subordination of stations, yet real Christian servants will have especial respect and regard shewn them by pious masters, who, as members of the same body, esteem them as their beloved brethren.
2. The communion which subsisted between them, as fellow-heirs of the same kingdom. If thou count me therefore a partner, a partaker of the same grace, and an heir of the same glory with thee, receive him as myself, with hearty affection and sincere reconciliation.
3. He becomes Onesimus's surety for any wrong that Philemon had sustained. If, as I have reason to apprehend, 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, and engage hereby to make you full satisfaction if demanded. Albeit I do not say to thee how deeply thou art indebted to me, as the instrument under God, and that thou owest unto me, what is infinitely more valuable than all the wealth of the world, even thine own soul also.
4. This instance of his condescension to his request, would give the apostle singular satisfaction, as a fresh proof of Philemon's fidelity. Yea, brother, let me have joy of thee in the Lord: on thy own account, as well as for the sake of Onesimus, I ask it, that I may have rejoicing over thee, as a living member of Jesus. Refresh my bowels in the Lord, and give me this consolation in my bonds, for that Redeemer's sake in whose name I urge my request, Note; (1.) Christians are brethren, and, as such, should delight to serve each other. (2.) It is highly the people's duty to endeavour to comfort their ministers, and to do every thing which may give them joy, and encourage them under their labours and sufferings for the gospel's sake.
5. He concludes with expressing his confidence in Philemon, which laid the strongest obligations upon him not to disappoint his expectations. Having confidence in thy obedience to our Lord's command to forgive every injury, I wrote unto thee, knowing that thou wilt also do more than I say, and shew greater kindness to poor Onesimus than I have requested, exceeding even my desire.
4thly, Having finished his main business, he closes,
1. With the intimation of a visit shortly. But withal prepare are me also a lodging: for I trust that through your prayers I shall be delivered from my present confinement, and be given unto you, as a fresh act of favour from God, who, for your further edification, will enable me once more to minister his blessed gospel among you. Note; (1.) Prayer is the effectual means to procure all mercies for ourselves, and for each other. (2.) To have God's ministers spared to labour yet longer among us, is a signal favour.
2. He sends the salutations of many who desired to be kindly remembered to him.
3. He concludes with his usual benediction. The grace of our Lord Jesus Christ, in all its happy fruits, and eternally permanent effects, be with your spirit, with thee, and with all that are near and dear to thee, to bless, preserve, and keep you for his everlasting kingdom. Amen.
