1a, a prisoner of Christ Jesus, and Timothy our brother,
Phm 1:1 "Paul" The Greek name Paulos meant "little." Several theories have been advanced about the origin of his Greek name.
1. a nickname describing his physical height, from a second century tradition that Paul was short, fat, bald, bowlegged, bushy eyebrowed, and had protruding eyes, which came from a non-canonical book from Thessalonica called Paul and Thekla, is a possible source of the name
2. Paul's personal spiritual evaluation, he often called himself the "least of the saints" because he persecuted the Church as in Act 9:1-2 (cf. 1Co 15:9 ; Eph 3:8 ; 1Ti 1:15 )
3. most Jews of the diaspora (Jews living outside of Palestine) were given two names at birth; one Hebrew (Saul) and one Hellenistic (Paul)
▣ "a prisoner" The NT specifically states that Paul was in prison three times: (1) in Caesarea; (2) in Philippi; and (3) in Rome (with a possible allusion to imprisonment at Ephesus, cf. 1Co 15:32 ; 2Co 1:8 ). This writer assumes a Roman imprisonment in the early 6:0 's.
Because of the loving pastoral nature of this brief letter, many commentators have assumed that Paul chose this title instead of his usual opening affirmation of his apostleship.
▣ "Christ Jesus" The variety of the titles for Jesus used in this short letter is amazing. Notice: Christ Jesus; Phm 1:1 ; the Lord Jesus, Christ, Phm 1:3 ; the Lord Jesus, Phm 1:5 ; Christ, Phm 1:8 ; Christ Jesus, Phm 1:9 ; the Lord, and Christ, Phm 1:20 ; Christ Jesus, Phm 1:23 ; and the Lord Jesus Christ, Phm 1:25 .
"Christ" is the Greek equivalent to the Hebrew term "messiah," which means "an anointed one" (see Special Topic at Col 1:1 ). It implied "one called and equipped by God for a specific task." In the OT three groups of leaders were anointed: priests, kings, and prophets. Jesus fulfilled all three of these anointed offices (cf. Heb 1:2-3 ).
"Jesus" meant "YHWH saves" or "salvation is of YHWH" (cf. Mat 1:21 ). It was the OT name "Joshua." "Jesus" is derived from the Hebrew word for salvation, "hosea," suffixed to the covenant name for God, "YHWH" (see Special Topic at Col 1:3 ).
▣ "Timothy" His name meant "honored by God" or "honorer of God." He was converted through Paul's witness on the first missionary journey to Derbe/Lystra (cf. Act 26:1 ). Paul invited him to join the missionary team on the second missionary journey, possibly to replace John Mark (cf. Act 15:36-41 ). He had a Jewish mother and a Greek father (Act 16:1 ; 2Ti 1:5 ). Paul circumcised him to facilitate his work among the Jews (cf. Act 16:3 ). He became Paul's faithful representative, disciple and troubleshooter (cf. Act 16:1 to Act 17:14 ; Act 18:5 to Act 19:22 ; Act 20:4 ; Rom 16:21 ; 1Co 4:17 ; 1Co 16:10 ; 2Co 1:1 ; 2Co 1:19 ; Php 1:2 ; Php 2:19 ; Gal 1:1 ; Phm 1:4 ; and the two books 1 Timothy and 2 Timothy).
He is mentioned with Paul in several letters (cf. 1Co 4:12 ; 1Co 16:10 ; 2Co 1:1 ; Php 1:1 ; Col 1:1 ; 1Th 1:1 ; 2Th 1:1 ; 1Ti 1:2 ; 2Ti 1:2 ). This does not imply co-authorship, but Timothy's presence and greetings. Timothy may have functioned as Paul's secretary, or scribe, as did Silas, Tertius, and Tychicus.
NASB (UPDATED) TEXT: Phm 1:4-7 4I thank my God always, making mention of you in my prayers, 5 because I hear of your love and of the faith which you have toward the Lord Jesus and toward all the saints; 6 and I pray that the fellowship of your faith may become effective through the knowledge of every good thing which is in you for Christ's sake. 7 For I have come to have much joy and comfort in your love, because the hearts of the saints have been refreshed through you, brother.
Phm 1:4 "I thank my God" It was traditional in the Greco-Roman world to begin a letter with a standard form: (1) from whom; (2) to whom; and (3) a blessing or thanksgiving. Paul followed this pattern (thanksgiving for readers, cf. Rom 1:8 ; 1Co 1:4 ; Php 1:3 ; Col 1:3 ; 1Th 1:2 ; 2Th 1:3 ; blessing of God, cf. 2Co 1:3 ; Eph 1:3 ; thanksgiving to God, cf. 1Ti 1:12 ; 2Ti 1:3 ). See Special Topic: Paul's Praise, Prayer, and Thanksgiving to God at Eph 3:20 .
▣ "making mention of you in my prayers See Special Topic: Intercessory Prayer at Col 4:3 .
Phm 1:5 "I hear of your love" Paul did not start the church at Colossae. Apparently Epaphras had brought him information about the developing heresy at Colossae (cf. Col 1:4 ) and of Philemon's ministry to the saints (cf. Phm 1:7 ).
▣ "the faith" (cf. Col 1:4 ). The Greek term (pistis) is translated into English in three ways: "faith," "believe," and "trust." The Greek term had three distinct connotations.
1. its OT background meant "faithfulness" or "trustworthiness," therefore, it was used of believers trusting in the trustworthiness of God
2. it was used in the NT of accepting or receiving God's free offer of forgiveness in Christ
3. it was used in the collective sense of the Christian doctrine or truth about Jesus (cf. Act 6:7 and Jud 1:3 ; Jud 1:20 )
In several passages it is difficult to determine which is meant (cf. 2Th 3:3 ). See Special Topics: NT Faith at Col 1:2 and OT Faith at Eph 2:8 .
▣ "toward all the saints" This is literally "holy ones," those set apart exclusively for God's service. This is not a reference to a sinless lifestyle, but to believers' forensic (legal) position in Christ. It is always plural except in Php 4:21 , but even there it is used in a corporate context. To be saved is to be part of a family. This term reflects an OT usage for corporate Israel as a holy people (cf. Exo 13:5 ; Exo 19:5-6 ; Deu 7:6 ; 1Pe 2:9 ; and Rev 1:6 ).
Although the term "saints" relates to the believers' standing in Christ, it is not incidental that the root word is "holy." Believers are called not only to salvation but to a progressive sanctification (cf. Gal 2:15-20 ). Believers are predestined to "holiness" (cf. Mat 5:48 ; Rom 8:28-29 ; Gal 4:19 ; Eph 1:4 ), not just heaven; to service, not privilege. See Special Topic: Saints at Col 1:2 .
Phm 1:6 NASB "that the fellowship of your faith"
NKJV, NRSV "that the sharing of your faith"
TEV "that our fellowship with you as believers"
NJB "that your fellowship in faith"
This verse has been interpreted in several senses.
1. the fellowship of believers with each other (cf. 2Co 8:4 ; Php 2:1-5 )
2. the sharing of the gospel with unbelievers (cf. Php 1:5 )
3. the sharing of good things with others
SPECIAL TOPIC: KOINÔNIA <http://www.freebiblecommentary.org/special_topics/koinonia.html>
NASB "through the knowledge of every good thing"
NKJV "by the acknowledgment of every good thing"
NRSV "when you perceive all the good that we may do"
TEV "will bring about a deeper understanding of every blessing"
NJB "may come to expression in full knowledge of all the good"
There are some questions involved in interpreting this phrase:
1. to whom does this knowledge refer-Philemon, the church in his house, Onesimus, or Paul
2. to what does this knowledge (epignôskô, cf. Php 1:10 ; Col 1:9 ; Col 3:10 ) refer-forgiveness, slavery, apostolic authority, or the gospel?
In Paul's writings wisdom and knowledge are not separated from ethical living, but form a unified whole (cf. Php 1:9 ; Col 1:9-10 ).
NASB "which is in you for Christ's sake"
NKJV "which is in you in Christ Jesus"
NRSV "that we may do for Christ"
TEV "which we have in our life in union with Christ"
NJB "we can do for Christ"
There are two clear options of interpretation in these translations: (1) things we do as believers for Christ or (2) things we have as believers in Christ.
Phm 1:7 "love" Paul uses this term (agapç) three times in this small book. He had heard of their love and faith for Jesus and His followers (Phm 1:5 ); he had much joy and comfort in their love (Phm 1:7 ); and he appealed to this God-inspired love to motivate Philemon (Phm 1:9 ).
▣ "hearts" This is literally the term for "bowels" (splagchna, cf. Act 1:18 ). This is possibly related to the OT sacrifice of these specific body parts on the altar (cf. Exo 29:13 ; Lev 3:3-4 ; Lev 3:10 ; Lev 3:15 ; Lev 4:8-9 ; Lev 7:3-4 ; Lev 8:16 ; Lev 8:25 ; Lev 9:10 ; Lev 9:16 ). The ancients located the emotions in the lower viscera or abdomen (cf. Isa 63:15 ; Jer 4:19 ). For Paul it relates to Christian love (cf. Phm 1:1 ; 2Co 6:12 ; 2Co 7:15 ; Php 1:8 ; Php 1:21 ; Col 3:12 ; Phm 1:7 ; Phm 1:12 ; Phm 1:20 ).
SPECIAL TOPIC: SAINTS <http://www.freebiblecommentary.org/special_topics/saints.html>
NASB (UPDATED) TEXT: Phm 1:8-16 8Therefore, though I have enough confidence in Christ to order you to do what is proper, 9 yet for love's sake I rather appeal to you since I am such a person as Paul, the aged, and now also a prisoner of Christ Jesus 1:0 I appeal to you for my child Onesimus, whom I have begotten in my imprisonment, 11 who formerly was useless to you, but now is useful both to you and to me. 12 I have sent him back to you in person, that is, sending my very heart, 13 whom I wished to keep with me, so that on your behalf he might minister to me in my imprisonment for the gospel; 14 but without your consent I did not want to do anything, so that your goodness would not be, in effect, by compulsion but of your own free will. 15 For perhaps he was for this reason separated from you for a while, that you would have him back forever, 16 no longer as a slave, but more than a slave, a beloved brother, especially to me, but how much more to you, both in the flesh and in the Lord.
Phm 1:8 NASB "to order you to do what is proper"
NKJV "to command you what is fitting"
NRSV "to command you to do your duty"
TEV "to order you to do what should be done"
NJB "telling you what your duty is"
This reflects Paul's apostolic authority. However, Paul preferred to use encouragement and tactfulness (Phm 1:9-10 ; Phm 1:17 ; Phm 1:20 ).
Phm 1:9 NASB, NKJV "Paul the aged"
NRSV "I, Paul, do this as an old man"
TEV "the ambassador"
NJB "I am, Paul, an old man"
This is not a Greek manuscript problem, for all Greek manuscripts have "the aged" (presbutçs). Scholars have pointed out that in Koine Greek the term "the aged" and "ambassador" (presbeutçs) may have been spelled the same or at least often confused (cf. MSS of LXX; 2Ch 32:31 ). The English translations TEV, RSV, and NEB have "ambassador," while NJB and NIV have "an old man."
Paul lists several reasons why Philemon should honor his request.
1. Paul's apostleship (Phm 1:8 )
2. Paul's age (Phm 1:9 )
3. Paul's imprisonment (Phm 1:9 )
4. Paul's ministry in Onesimus' life (Phm 1:10 )
5. Onesimus' possible ministry to Paul (Phm 1:11 ; Phm 1:13 )
6. Paul's love for him (Phm 1:12 )
7. Onesimus has been changed from a slave to a brother in Christ (Phm 1:15-16 )
8. Philemon's attitude toward Paul (Phm 1:17 )
9. Philemon's salvation at Paul's witness (Phm 1:19 )
10. Philemon's ministry to Paul (Phm 1:20 )
▣ "a prisoner of Christ Jesus" See note at Phm 1:1 .
Phm 1:10 "my child" Rabbis use this phrase to describe their students, but in this context it refers to Onesimus' salvation through Paul's witness (cf. 1Co 4:14-15 ; 2Co 6:13 ; 2Co 12:14 ; Gal 4:19 , 1Th 2:11 ; 1Ti 1:2 ; 2Ti 1:2 ; 2Ti 2:1 ; and Tit 1:4 ).
▣ "in my imprisonment" This is literally "in my bonds." It is uncertain how Onesimus met Paul in prison:
1. Onesimus was imprisoned with Paul
2. Onesimus had been sent on an errand to Paul in prison
3. he came to Paul because he knew that Philemon was a friend of his
Phm 1:10-11 "Onesimus" The name meant "useful" or "profitable" (cf. Phm 1:20 ). Paul uses this wordplay to appeal to Philemon. This converted slave was formerly useless (achrçstos), but is now "useful" (euchrçtos cf. 2Ti 4:11 ) to both Paul and Philemon.
F. F. Bruce's translation of this section in Paul: Apostle of the Heart Set Free, is very helpful in seeing the word play:
"His name is Onesimus - profitable by name and profitable by nature. I know that in former days you found him quite unprofitable, but now, I assure you, he has learned to be true to his name - profitable to you, and profitable to me" (p. 393).
Phm 1:12 "I have sent him back to you" This phrase had a legal connotation of "referring his case to you." This also shows that believers must face the consequences of their actions even if they were committed before salvation. It also affirmed the legal rights of slave owners (cf. Phm 1:14 ; Phm 1:18 ).
▣ "that is, sending my very heart" This is such a strong statement! Paul felt deeply for his converts. This surely reveals the pastoral heart of Paul, as does his tender yet firm treatment of Philemon.
Phm 1:13 Paul was apparently a financially independent person. He often refused help from those he preached to because false teachers accused him of financial exploitation. Yet as the years went by he was able to receive help from some of the churches he ministered to. This help was in two specific ways.
1. the church of Philippi (cf. Php 1:5 ; Php 1:7 ; Php 4:15 ) and possibly the church of Thessalonica (cf. 2Co 11:9 ) sent him money to help with his expenses in prison
2. the church at Philippi sent a representative, Epaphroditus, to help Paul, (cf. Php 2:25 )
In a similar sense Paul saw Onesimus as a gift from Philemon and the church at Colossae.
Phm 1:14 God looks at the heart, the motives, first (cf. 1Sa 16:7 ; 1Ki 8:39 ; 1Ch 28:9 ; Jer 17:10 ; Luk 16:15 ; Act 1:24 ). Paul wanted Philemon to be blessed for his generosity and love for Christ (cf. 2 Corinthians 8-9), not just for his obedience to Paul's command (cf. Phm 1:8 ).
Phm 1:15 "For perhaps he was for this reason separated from you for a while" This is a passive voice verb. This phrase can be understood in two ways: (1) in the sense of God's predestined plan (NASB marginal has the Scriptural parallel of Gen 45:5 ; Gen 45:8 ) or (2) that God used the inappropriate behavior of Onesimus as an opportunity for his salvation and for Philemon's service to Christ and friendship with Paul (cf. Phm 1:16 ).
Phm 1:16 "no longer as a slave. . .a beloved brother" Christianity did not attack slavery openly (cf. Eph 6:5-9 ), but destroyed it through its view of the dignity and worth of human beings (cf. Gal 3:28 ; Col 3:11 ). See Special Topic: Paul's Admonitions to Slaves at Eph 6:5 .
NASB, NKJV,
NRSV "both in the flesh and in the Lord"
TEV "both as a slave and as a brother in the Lord"
NJB "both on the natural plane and in the Lord"
This phrase states that the benefit of Onesimus' return was on two planes, one natural (physical) and one supernatural (spiritual). Philemon would benefit as a man and a Christian.
NASB (UPDATED) TEXT: Phm 1:17-20 17If then you regard me a partner, accept him as you would me. 18 But if he has wronged you in any way or owes you anything, charge that to my account; 19 I, Paul, am writing this with my own hand, I will repay it (not to mention to you that you owe to me even your own self as well). 20 Yes, brother, let me benefit from you in the Lord; refresh my heart in Christ.
Phm 1:17-18 "if" There are two first class conditional sentences which are assumed to be true from the author's perspective or for his literary purposes. Philemon was Paul's friend and Onesimus did wrong him (cf. Phm 1:18 ).
▣ "a partner" This is the term koinônus, which is a form of the term koinônia "to share in common with," "to be associated with" or "to be party to." Paul uses it to refer to a financial contribution (cf. Php 4:15 ). Therefore it may be a wordplay relating to Paul's friendship (Phm 1:19 ) and Onesimus' bill (Phm 1:17 ).
▣ "accept him as you would me" Paul's statement may have derived from Jesus' words in Mat 25:44-45 or Paul's experience with Jesus on the road to Damascus (cf. Act 9:4 ). By persecuting Christians, Paul was persecuting Christ. By accepting Onesimus, Philemon was accepting Paul. True love is wonderfully corporate and reciprocal. We show our love for God by how we love one another (cf. 1Jn 2:9 ; 1Jn 2:11 ; 1Jn 4:20 ).
Phm 1:18 The implication of the grammar of Phm 1:18 is that Onesimus did steal from Philemon (first class conditional sentence), that Onesimus did owe Philemon (present active indicative), and that Paul pled with Philemon to put the charge to Paul's account (present active imperative).
Phm 1:19 "I, Paul, am writing this with my own hand" Apparently Paul used scribes to write for him (cf. Tertius in Rom 16:22 ), probably because of his eye problems (cf. Gal 4:15 ; Gal 6:11 ), possibly caused at his conversion experience (cf. Act 9:8 ; Act 9:18 ; Act 22:11 ; Act 26:13 ). However there may have been some forged letters claiming to be written by Paul which circulated among the churches (cf. 2Th 3:17 ). Therefore, Paul took the pen and wrote the last few verses himself (cf. 1Co 16:21 ; Gal 6:11 ; Col 4:18 ; 2Th 3:17 ; Phm 1:19 ).
▣ "you owe to me even your own self as well" This strongly implies that Paul led Philemon to faith in Christ. When and where is uncertain, for Paul did not start the church at Colossae. The best guess is that Philemon, like Epaphras, was saved during Paul's two-year revival at Ephesus (cf. Act 19:10 ; Act 19:20 ).
Phm 1:20 This verse is similar to Rom 1:12 . How we live as Christians encourages and refreshes other believers.
NASB (UPDATED) TEXT: Phm 1:21 21 Having confidence in your obedience, I write to you, since I know that you will do even more than what I say.
Phm 1:21 This was Paul's tactful way of assuring Philemon's compliance.
NASB (UPDATED) TEXT: Phm 1:22 22 At the same time also prepare me a lodging, for I hope that through your prayers I will be given to you.
Phm 1:22 "prepare me a lodging" Paul was expecting to be released (cf. Php 1:25 ; Php 2:24 ). The Pastoral Letters (I and 2 Timothy and Titus) record this fourth missionary journey, while Acts ends with Paul still in prison after his third missionary journey.
It is surprising that Philemon is thought to be grouped with Colossians and Ephesians, occurring early in Paul's imprisonment. In these books, Paul is uncertain of the outcome of his trial. In Philippians, which was written towards the end of Paul's imprisonment, he expected to be released. Therefore, this comment in Phm 1:22 may have been (1) a way to remind Philemon that he would have to face Paul personally-and possibly soon-about his request to forgive and accept Onesimus or (2) an idiom for hospitality.
▣ "through your prayers" Paul believed in the power of prayer (cf. Eph 6:18-19 ). He also practiced what he preached (note the different Greek terms used: deomai, 2Co 5:20 ; 2Co 8:4 ; 1Th 3:10 ; proseuchomai, Act 16:25 ; Act 20:36 ; Act 21:5 ; Act 22:17 ; Act 28:8 ; Php 1:9 ; Col 1:3 ; Col 1:9 ; Col 4:3 ; 1Th 5:17 ; 1Th 5:25 ; 2Th 1:11 ; 2Th 3:1 ; 1Ti 2:8 ; proseuchç, Act 16:13 ; Act 16:16 ; Rom 1:9 ; Rom 12:12 ; Rom 15:30 ; 1Co 7:5 ; Eph 1:16 ; Php 4:6 ; Col 4:2 ; Col 4:12 ; 1Th 1:2 ; 1Ti 2:1 ; 1Ti 5:5 ; Phm 1:4 ; Phm 1:22 ).
NASB (UPDATED) TEXT: Phm 1:23-24 23 Epaphras, my fellow prisoner in Christ Jesus, greets you, 24 as do Mark, Aristarchus, Demas, Luke, my fellow workers.
Phm 1:23-25 This is very similar to the close of Colossians. These books (Philemon and Colossians) issue from the same historical setting.
Phm 1:23 "Epaphras" He was the founder of three of the churches (Colossae, Hierapolis, and Laodicea) in the Lycus River Valley (cf. Col 4:12-13 ; Phm 1:23 ). He was probably converted during Paul's revival at Ephesus (cf. Act 19:10 ). His name was a shortened form of Epaphroditus, which was etymologically related to the goddess Aphrodite. Another man by this same name was mentioned in Php 2:25 ; Php 4:18 . However, he was from a different geographical area.
Phm 1:24 "Mark" He was also known as John Mark. His home may have been the site of the Lord's Supper and Upper Room appearances (cf. Act 12:12 ). He was Barnabas' cousin. He was the writer of the Gospel of Mark and a scribe for Peter (cf. 1Pe 5:13 ). He was the cause of a great fight between Barnabas and Paul (cf. Act 12:25 ; Act 13:5 ; Act 15:36-39 ). Later, however, Paul forgave and affirmed him (cf. 2Ti 4:11 ).
▣ "Demas" Demas was one of Paul's confidants and co-workers. He was mentioned along with Epaphras, Luke, Aristarchus, and Mark in Col 4:10-12 . 2Ti 4:9 lists two of these same co-workers, Luke and Mark. Scripture states that "Demas, having loved this present world, has deserted me." Paul had many helpers. Some, such as Luke, were always faithful. Others, such as John Mark, were once unfaithful but returned to ministry. Demas apparently left Paul's service for some unnamed temptation or opportunity. There is no implication that he left Christ.
▣ "Luke" He was Paul's faithful traveling friend, co-worker, and physician (cf. Col 4:14 ; 2Ti 4:11 ). He was with Paul during many of his preaching stops in Acts. This is confirmed by the "we" statements in Acts (cf. Act 16:11 ; Act 16:16 ; Act 20:6-7 ; Act 20:13 ; Act 21:1 ; Act 21:5 ; Act 21:7 ; Act 21:10 ; Act 21:12 ; Act 21:15 ; Act 21:17 ; Act 21:25 ; Act 27:1 ; Act 27:18 ; Act 27:26-27 ). Luke may have been the "man of Macedonia" in Act 16:9 .
NASB (UPDATED) TEXT: Phm 1:25 25The grace of the Lord Jesus Christ be with your spirit.
Phm 1:25 This is an example of a typical Pauline closing blessing. Note that the phrase "be with your spirit" is a good example of the small "s" (spirit) which is used of man's spirit, (or self, cf. Act 7:59 ; 2Ti 4:22 ) not the Holy Spirit (cf. Gal 6:18 ; Php 4:23 ). However, in many instances in the NT, it refers to man's spirit which is energized by the Holy Spirit. This is probably the implication here.
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.
