Philemon 1
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
Philemon 1
Paul's Greeting
1Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer,
Jamieson-Fausset-Brown
INTRODUCTION
The testimonies to its authenticity are--Origen [Homily 19, on Jeremiah, vol. 1., p. 185, Edition Huetius], cites it as the letter of Paul to Philemon concerning Onesimus; Tertullian [Against Marcion, 5.21]: "The brevity of this Epistle is the sole cause of its escaping the falsifying hands of Marcion." Eusebius [Ecclesiastical History, 3.25], mentions it among "the universally acknowledged Epistles of the canon"; Jerome [Commentary on Philemon, vol. iv., p. 442], argues for it against those who objected to its canonicity on the ground of its subject being beneath an apostle to write about. Ignatius [Epistle to the Ephesians, 2; Epistle to the Magnesians, 12], seems to allude to Phm 20. Compare Epistle to Polycarp [1 and 6]. Its brevity is the cause of its not being often quoted by the Fathers. Paley [Horæ Paulinæ], has shown striking proofs of its authenticity in the undesigned coincidences between it and the Epistle to the Colossians.
Place and Time of Writing.--This Epistle is closely linked with the Epistle to the Colossians. Both were carried by the same bearer, Onesimus (with whom, however, Tychicus is joined in the Epistle to the Colossians), Col 4:9. The persons sending salutations are the same, except one, Jesus called Justus (Col 4:11). In both alike Archippus is addressed (Phm 2; Col 4:17). Paul and Timothy stand in the headings of both. And in both Paul appears as a prisoner (Phm 9; Col 4:18). Hence it follows, it was written at the same time and place as the Epistle to the Colossians (which was about the same time as the Epistle to the Ephesians), namely, at Rome, during Paul's first imprisonment, A.D. 61 or 62.
Object.--Onesimus, of Colosse ("one of you," Col 4:9), slave of Philemon, had fled from his master to Rome, after having probably defrauded him (Phm 18). He there was converted to Christianity by Paul, and being induced by him to return to his master, he was furnished with this Epistle, recommending him to Philemon's favorable reception, as being now no longer a mere servant, but also a brother in Christ. Paul ends by requesting Philemon to prepare him a lodging, as he trusted soon to be set free and visit Colosse. This Epistle is addressed also to Apphia, supposed from its domestic subject to have been Philemon's wife, and Archippus (a minister of the Colossian Church, Col 4:17), for the same reason, supposed to be a near relative.
Onesimus in the Apostolical Canons [73], is said to have been emancipated by his master. The Apostolical Constitutions [7.46] state that he was consecrated by Paul, bishop of Berea, in Macedonia, and that he was martyred at Rome. Ignatius [Epistle to the Ephesians, 1], speaks of him as bishop of the Ephesians.
Style.--It has been happily termed, from its graceful and delicate urbanity, "the polite Epistle." Yet there is nothing of insincere compliment, miscalled politeness by the world. It is manly and straightforward, without misrepresentation or suppression of facts; at the same time it is most captivatingly persuasive. Alford quotes Luther's eloquent description, "This Epistle showeth a right, noble, lovely example of Christian love. Here we see how St. Paul layeth himself out for the poor Onesimus, and with all his means pleadeth his cause with his master, and so setteth himself as if he were Onesimus, and had himself done wrong to Philemon. Yet all this doeth he, not with force, as if he had right thereto, but he stripped himself of his right, and thus enforceth Philemon to forego his right also. Even as Christ did for us with God the Father, thus also doth St. Paul for Onesimus with Philemon: for Christ also stripped Himself of His right, and by love and humility enforced [?] the Father to lay aside His wrath and power, and to take us to His grace for the sake of Christ, who lovingly pleadeth our cause, and with all His heart layeth Himself out for us; for we are all His Onesimi, to my thinking." Phm 1-25. Address. Thanksgiving for Philemon's Love and Faith. Intercession for Onesimus. Concluding Request and Salutations.
This Epistle affords a specimen of the highest wisdom as to the manner in which Christians ought to manage social affairs on more exalted principles.
1. prisoner of Jesus Christ--one whom Christ's cause has made a prisoner (compare "in the bonds of the Gospel," (Phm 13). He does not call himself, as in other Epistles, "Paul an apostle," as he is writing familiarly, not authoritatively.
our ... fellow labourer--in building up the Church at Colosse, while we were at Ephesus. See my Introduction to Colossians.
INTRODUCTION
The testimonies to its authenticity are--Origen [Homily 19, on Jeremiah, vol. 1., p. 185, Edition Huetius], cites it as the letter of Paul to Philemon concerning Onesimus; Tertullian [Against Marcion, 5.21]: "The brevity of this Epistle is the sole cause of its escaping the falsifying hands of Marcion." Eusebius [Ecclesiastical History, 3.25], mentions it among "the universally acknowledged Epistles of the canon"; Jerome [Commentary on Philemon, vol. iv., p. 442], argues for it against those who objected to its canonicity on the ground of its subject being beneath an apostle to write about. Ignatius [Epistle to the Ephesians, 2; Epistle to the Magnesians, 12], seems to allude to Phm 20. Compare Epistle to Polycarp [1 and 6]. Its brevity is the cause of its not being often quoted by the Fathers. Paley [Horæ Paulinæ], has shown striking proofs of its authenticity in the undesigned coincidences between it and the Epistle to the Colossians.
Place and Time of Writing.--This Epistle is closely linked with the Epistle to the Colossians. Both were carried by the same bearer, Onesimus (with whom, however, Tychicus is joined in the Epistle to the Colossians), Col 4:9. The persons sending salutations are the same, except one, Jesus called Justus (Col 4:11). In both alike Archippus is addressed (Phm 2; Col 4:17). Paul and Timothy stand in the headings of both. And in both Paul appears as a prisoner (Phm 9; Col 4:18). Hence it follows, it was written at the same time and place as the Epistle to the Colossians (which was about the same time as the Epistle to the Ephesians), namely, at Rome, during Paul's first imprisonment, A.D. 61 or 62.
Object.--Onesimus, of Colosse ("one of you," Col 4:9), slave of Philemon, had fled from his master to Rome, after having probably defrauded him (Phm 18). He there was converted to Christianity by Paul, and being induced by him to return to his master, he was furnished with this Epistle, recommending him to Philemon's favorable reception, as being now no longer a mere servant, but also a brother in Christ. Paul ends by requesting Philemon to prepare him a lodging, as he trusted soon to be set free and visit Colosse. This Epistle is addressed also to Apphia, supposed from its domestic subject to have been Philemon's wife, and Archippus (a minister of the Colossian Church, Col 4:17), for the same reason, supposed to be a near relative.
Onesimus in the Apostolical Canons [73], is said to have been emancipated by his master. The Apostolical Constitutions [7.46] state that he was consecrated by Paul, bishop of Berea, in Macedonia, and that he was martyred at Rome. Ignatius [Epistle to the Ephesians, 1], speaks of him as bishop of the Ephesians.
Style.--It has been happily termed, from its graceful and delicate urbanity, "the polite Epistle." Yet there is nothing of insincere compliment, miscalled politeness by the world. It is manly and straightforward, without misrepresentation or suppression of facts; at the same time it is most captivatingly persuasive. Alford quotes Luther's eloquent description, "This Epistle showeth a right, noble, lovely example of Christian love. Here we see how St. Paul layeth himself out for the poor Onesimus, and with all his means pleadeth his cause with his master, and so setteth himself as if he were Onesimus, and had himself done wrong to Philemon. Yet all this doeth he, not with force, as if he had right thereto, but he stripped himself of his right, and thus enforceth Philemon to forego his right also. Even as Christ did for us with God the Father, thus also doth St. Paul for Onesimus with Philemon: for Christ also stripped Himself of His right, and by love and humility enforced [?] the Father to lay aside His wrath and power, and to take us to His grace for the sake of Christ, who lovingly pleadeth our cause, and with all His heart layeth Himself out for us; for we are all His Onesimi, to my thinking." Phm 1-25. Address. Thanksgiving for Philemon's Love and Faith. Intercession for Onesimus. Concluding Request and Salutations.
This Epistle affords a specimen of the highest wisdom as to the manner in which Christians ought to manage social affairs on more exalted principles.
1. prisoner of Jesus Christ--one whom Christ's cause has made a prisoner (compare "in the bonds of the Gospel," (Phm 13). He does not call himself, as in other Epistles, "Paul an apostle," as he is writing familiarly, not authoritatively.
our ... fellow labourer--in building up the Church at Colosse, while we were at Ephesus. See my Introduction to Colossians.
The Pulpit Commentary
A prisoner of Christ Jesus. He writes a private letter, as friend to friend, and therefore does not describe himself by his official title of apostle. Having to plead the cause of a slave, he begins by putting himself into a similar position as the "bondman of Jesus Christ"—"to obtain thereby the more ready compliance" (Chrysostom). By such a reverend bondage he beseeches Philemon, "and the bondage of Paul was liberty to Onesimus" (Scipio Gentilis). Timothy, etc. He was, then, with St. Paul at the time of writing; therefore at Rome; and this fixes the date of composition at all events before that of the Second Epistle to Timothy, when the apostle was again at Rome (2Ti_1:17; 2Ti_4:6, 2Ti_4:16). Fellow-worker with St. Paul in promoting the spread of the gospel, either by his wealth and influence, less probably by preaching. The time when would be that of St. Paul's long stay at Ephesus and its neighborhood (Act_19:8-22).
A prisoner of Christ Jesus. He writes a private letter, as friend to friend, and therefore does not describe himself by his official title of apostle. Having to plead the cause of a slave, he begins by putting himself into a similar position as the "bondman of Jesus Christ"—"to obtain thereby the more ready compliance" (Chrysostom). By such a reverend bondage he beseeches Philemon, "and the bondage of Paul was liberty to Onesimus" (Scipio Gentilis). Timothy, etc. He was, then, with St. Paul at the time of writing; therefore at Rome; and this fixes the date of composition at all events before that of the Second Epistle to Timothy, when the apostle was again at Rome (2Ti_1:17; 2Ti_4:6, 2Ti_4:16). Fellow-worker with St. Paul in promoting the spread of the gospel, either by his wealth and influence, less probably by preaching. The time when would be that of St. Paul's long stay at Ephesus and its neighborhood (Act_19:8-22).
2And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house:
Jamieson-Fausset-Brown
2. Apphia--the Latin, "Appia"; either the wife or some close relative of Philemon. She and Archippus, if they had not belonged to his family, would not have been included with Philemon in the address of a letter on a domestic matter.
Archippus--a minister of the Colossian Church (Col 4:17).
fellow soldier--(2Ti 2:3).
church in thy house--In the absence of a regular church building, the houses of particular saints were used for that purpose. Observe Paul's tact in associating with Philemon those associated by kindred or Christian brotherhood with his house, and not going beyond it.
2. Apphia--the Latin, "Appia"; either the wife or some close relative of Philemon. She and Archippus, if they had not belonged to his family, would not have been included with Philemon in the address of a letter on a domestic matter.
Archippus--a minister of the Colossian Church (Col 4:17).
fellow soldier--(2Ti 2:3).
church in thy house--In the absence of a regular church building, the houses of particular saints were used for that purpose. Observe Paul's tact in associating with Philemon those associated by kindred or Christian brotherhood with his house, and not going beyond it.
The Pulpit Commentary
Our beloved Apphia. Codices A, D*, E*, F, G, and א (Sinaiticus) read adelphē (sister) for agapētē (beloved), and also Jerome, Griesbach, Meyer; which also has been adopted in the Revised Version. The name Appia, or Apphia, is either the Roman Appia Hellenized, which was the conjecture of Grotins (see Introduction), or more probably a native Phrygian name, from Appa or Appha, a term of endearment. The name does not occur elsewhere in Scripture. The word ἀδελφῆ is not unlikely to have been added by way of explanation. St. Paul has used it in five other places, and always in the same sense, viz. Rom_16:1, Rom_16:15; 1Co_7:15; 1Co_9:5; 1Ti_5:2. Most commentators, and particularly Chrysostom, Theodoret, and Theophylact, among the ancients, infer that Apphia was the wife of Philemon. Otherwise, why mention her name here? Archippus; comp. Col_4:17, where he is said to have received a διακονία, i.e. a ministry or service, in the Church. This word, when used without a determining genitive, denotes service to others in a general and undefined sense. But more commonly with some limiting word; as διακονία λόγου, office of teaching (Act_6:4); διακονία τοῦ θανάτου, office or function of death (2Co_3:7). The general view is that Archippus was the presbyter who ministered to that congregation which assembled at the house of Philemon, though Ambrose and Jerome, with other commentators ancient and modern, think that he was the bishop. Grotius, however, takes him to have been a deacon. (It is a very precarious inference that he was a son of Philemon and Appia.) Probably he was fulfilling a temporary mission only in Colossae, and that would be the διακονία in the passage cited. Epaphras, a resident in Colossae (Col_4:12), is spoken of as having been the founder of the Church there (Col_1:7, Col_1:8), and as still being responsible for it (Col_4:13). Primasius calls Epaphras bishop and Archippus deacon; and so Grotius. It may be that these theories err in ascribing too rigid and technical a meaning to the terms of ecclesiastical service at this early stage of their employment. Epaphras was, however, at this time in Rome with St. Paul (Col_4:12, Col_4:13), and it is possible that Archippus was filling his place temporarily. It will be safer to call him (with Bishop Wordsworth) a presbyter. It is, as we have said, an unsupported idea of some writers ancient and modern (Theod. Mopsuest., Michaelis, Rosenmuller, Olshausen, Lightfoot) that he was the son of Philemon (but see below). Our fellow-soldier; i.e. of himself and St. Timothy, as engaged in the same warfare for Christ (1Co_9:7; 2Co_10:4; 1Ti_1:18). The same term is applied in Php_2:25 to Epaphroditus, and also the συνεργός of Php_2:1. And to the Church in thy house. Mede (so Chrysostom and Theodoret also) understands this as meaning "and to the whole of thy family" (which is a Christian one)—a suggestion quite worth considering. For a separate letter "to the saints and faithful brethren in Christ which are at Colossae" (Col_1:2) was brought by the same messengers, and it would seem natural that, in a matter so personal to Philemon, salutations should be confined to his own family. The phrase is used more than once (see Rom_16:5; 1Co_16:19, which seems rather to point the other way; but especially Col_4:15, "Nymphas and the Church which is in his house," which, since it was in Colossae itself, seems almost conclusive for that meaning). The Ecclesia domestica was very familiar in the apostolic times. Theodoret states that the house of Philemon was still pointed out as late as the fifth century.
Our beloved Apphia. Codices A, D*, E*, F, G, and א (Sinaiticus) read adelphē (sister) for agapētē (beloved), and also Jerome, Griesbach, Meyer; which also has been adopted in the Revised Version. The name Appia, or Apphia, is either the Roman Appia Hellenized, which was the conjecture of Grotins (see Introduction), or more probably a native Phrygian name, from Appa or Appha, a term of endearment. The name does not occur elsewhere in Scripture. The word ἀδελφῆ is not unlikely to have been added by way of explanation. St. Paul has used it in five other places, and always in the same sense, viz. Rom_16:1, Rom_16:15; 1Co_7:15; 1Co_9:5; 1Ti_5:2. Most commentators, and particularly Chrysostom, Theodoret, and Theophylact, among the ancients, infer that Apphia was the wife of Philemon. Otherwise, why mention her name here? Archippus; comp. Col_4:17, where he is said to have received a διακονία, i.e. a ministry or service, in the Church. This word, when used without a determining genitive, denotes service to others in a general and undefined sense. But more commonly with some limiting word; as διακονία λόγου, office of teaching (Act_6:4); διακονία τοῦ θανάτου, office or function of death (2Co_3:7). The general view is that Archippus was the presbyter who ministered to that congregation which assembled at the house of Philemon, though Ambrose and Jerome, with other commentators ancient and modern, think that he was the bishop. Grotius, however, takes him to have been a deacon. (It is a very precarious inference that he was a son of Philemon and Appia.) Probably he was fulfilling a temporary mission only in Colossae, and that would be the διακονία in the passage cited. Epaphras, a resident in Colossae (Col_4:12), is spoken of as having been the founder of the Church there (Col_1:7, Col_1:8), and as still being responsible for it (Col_4:13). Primasius calls Epaphras bishop and Archippus deacon; and so Grotius. It may be that these theories err in ascribing too rigid and technical a meaning to the terms of ecclesiastical service at this early stage of their employment. Epaphras was, however, at this time in Rome with St. Paul (Col_4:12, Col_4:13), and it is possible that Archippus was filling his place temporarily. It will be safer to call him (with Bishop Wordsworth) a presbyter. It is, as we have said, an unsupported idea of some writers ancient and modern (Theod. Mopsuest., Michaelis, Rosenmuller, Olshausen, Lightfoot) that he was the son of Philemon (but see below). Our fellow-soldier; i.e. of himself and St. Timothy, as engaged in the same warfare for Christ (1Co_9:7; 2Co_10:4; 1Ti_1:18). The same term is applied in Php_2:25 to Epaphroditus, and also the συνεργός of Php_2:1. And to the Church in thy house. Mede (so Chrysostom and Theodoret also) understands this as meaning "and to the whole of thy family" (which is a Christian one)—a suggestion quite worth considering. For a separate letter "to the saints and faithful brethren in Christ which are at Colossae" (Col_1:2) was brought by the same messengers, and it would seem natural that, in a matter so personal to Philemon, salutations should be confined to his own family. The phrase is used more than once (see Rom_16:5; 1Co_16:19, which seems rather to point the other way; but especially Col_4:15, "Nymphas and the Church which is in his house," which, since it was in Colossae itself, seems almost conclusive for that meaning). The Ecclesia domestica was very familiar in the apostolic times. Theodoret states that the house of Philemon was still pointed out as late as the fifth century.
3Grace to you, and peace, from God our Father and the Lord Jesus Christ.
The Pulpit Commentary
Grace to you, and peace. The secular formula of salutation was χαίρειν (Act_23:1-35. 26); in Latin, multam or plurimare salutem ant plenissimam. St. Paul's formula was almost invariably as above, "Grace to you, and peace" (Rom_1:7; 1Co_1:3; Gal_1:3; and others). To Timothy (1Ti_1:2; 2Ti_1:2) and Tit_1:4, "Grace, mercy, and peace."
Grace to you, and peace. The secular formula of salutation was χαίρειν (Act_23:1-35. 26); in Latin, multam or plurimare salutem ant plenissimam. St. Paul's formula was almost invariably as above, "Grace to you, and peace" (Rom_1:7; 1Co_1:3; Gal_1:3; and others). To Timothy (1Ti_1:2; 2Ti_1:2) and Tit_1:4, "Grace, mercy, and peace."
Thanksgiving for Philemon's Love and Faith
4I thank my God, making mention of thee always in my prayers,
Jamieson-Fausset-Brown
4. always--joined by Alford with, "I thank my God."
4. always--joined by Alford with, "I thank my God."
The Pulpit Commentary
I thank my God always. We ought, therefore, to thank God, not only for gifts bestowed upon ourselves, but also for those bestowed upon others. This is an habitual phrase of St. Paul (comp. Rom_1:8; i Corinthians Rom_1:4; Eph_1:16; Php_1:3; 1Th_1:2; 2Th_1:3; 2Ti_1:3). "It is to be noted that for the thing on account of which he gives thanks, he at the same time prays" (Calvin). For no good work is ever so complete in us that it does not need to be "continued and ended" in us by God. Making mention of thee in my prayers. The foregoing remark attain applies. Grotius observes that "we learn from this that all addresses to God may be called prayers προσευχὰς, even those in which nothing is asked but thanks are given." But this is apparently not such a case; the petition which St. Paul offered for Philemon being stated in Phm_1:6. And thus Chrysostom explains the passage. "Always" may be connected with "I thank," or with "making mention," preferably the former (Chrysostom, Theophylact, Calvin, Lightfoot).
I thank my God always. We ought, therefore, to thank God, not only for gifts bestowed upon ourselves, but also for those bestowed upon others. This is an habitual phrase of St. Paul (comp. Rom_1:8; i Corinthians Rom_1:4; Eph_1:16; Php_1:3; 1Th_1:2; 2Th_1:3; 2Ti_1:3). "It is to be noted that for the thing on account of which he gives thanks, he at the same time prays" (Calvin). For no good work is ever so complete in us that it does not need to be "continued and ended" in us by God. Making mention of thee in my prayers. The foregoing remark attain applies. Grotius observes that "we learn from this that all addresses to God may be called prayers προσευχὰς, even those in which nothing is asked but thanks are given." But this is apparently not such a case; the petition which St. Paul offered for Philemon being stated in Phm_1:6. And thus Chrysostom explains the passage. "Always" may be connected with "I thank," or with "making mention," preferably the former (Chrysostom, Theophylact, Calvin, Lightfoot).
5Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints;
Jamieson-Fausset-Brown
5. Hearing--the ground of his thanksgiving. It is a delicate mark of authenticity, that he says "hearing" as to churches and persons whom he had not seen or then visited. Now Colosse, Philemon's place of residence, he had never yet seen. Yet Phm 19 here implies that Philemon was his convert. Philemon, doubtless, was converted at Ephesus, or in some other place where he met Paul.
love and faith--The theological order is first faith then love, the fruit of faith. But he purposely puts Philemon's love in the first place, as it is to an act of love that he is exhorting him.
toward ... toward--different Greek words: "towards" ... "unto." Towards implies simply direction; unto, to the advantage of.
5. Hearing--the ground of his thanksgiving. It is a delicate mark of authenticity, that he says "hearing" as to churches and persons whom he had not seen or then visited. Now Colosse, Philemon's place of residence, he had never yet seen. Yet Phm 19 here implies that Philemon was his convert. Philemon, doubtless, was converted at Ephesus, or in some other place where he met Paul.
love and faith--The theological order is first faith then love, the fruit of faith. But he purposely puts Philemon's love in the first place, as it is to an act of love that he is exhorting him.
toward ... toward--different Greek words: "towards" ... "unto." Towards implies simply direction; unto, to the advantage of.
The Pulpit Commentary
Hearing of thy love, and of the faith … saints. He would hear of these instances of Philemon's faith and love naturally through Epaphras (see on Phm_1:2). Refer "faith" to "the Lord Jesus" and "love" to "all the saints" (a chiasmus, or cross-reference). Note that the phrase is πρὸς (i.e. erga, towards) τὸν Κύριον, but εἰς (i.e. upon) τοὺς ἁγίους; perhaps because Christ cannot now be reached by bodily efforts, but only aspired towards by the soul; while the poor can actually be reached and ministered unto. "Ye have the poor always with you, but me ye have not always" (Mat_26:11). All Christians are called "saints" in the Scriptures, as Eph_1:1, and invariably. What a reminder to them of their "holy calling" (2Ti_1:9)! Meyer notes, however, that it is not uncommon with St. Paul to vary the preposition (Rom_3:20; Gal_2:16).
Hearing of thy love, and of the faith … saints. He would hear of these instances of Philemon's faith and love naturally through Epaphras (see on Phm_1:2). Refer "faith" to "the Lord Jesus" and "love" to "all the saints" (a chiasmus, or cross-reference). Note that the phrase is πρὸς (i.e. erga, towards) τὸν Κύριον, but εἰς (i.e. upon) τοὺς ἁγίους; perhaps because Christ cannot now be reached by bodily efforts, but only aspired towards by the soul; while the poor can actually be reached and ministered unto. "Ye have the poor always with you, but me ye have not always" (Mat_26:11). All Christians are called "saints" in the Scriptures, as Eph_1:1, and invariably. What a reminder to them of their "holy calling" (2Ti_1:9)! Meyer notes, however, that it is not uncommon with St. Paul to vary the preposition (Rom_3:20; Gal_2:16).
6That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.
Jamieson-Fausset-Brown
6. That--The aim of my thanksgiving and prayers for thee is, in order that the, &c.
the communication of thy faith--the imparting of it and its fruits (namely, acts of love and beneficence: as He 13:16, "to communicate," that is, to impart a share) to others; or, the liberality to others flowing from thy faith (so the Greek is translated, "liberal distribution," 2Co 9:13).
effectual by--Greek, "in"; the element in which his liberality had place, that is, may be proved by acts in, &c.
acknowledging--Greek, "the thorough knowledge," that is, the experimental or practical recognition.
of every good thing which is in you--The oldest manuscripts read, "which is in US," that is, the practical recognition of every grace which is in us Christians, in so far as we realize the Christian character. In short, that thy faith may by acts be proved to be "a faith which worketh by love."
in Christ Jesus--rather as Greek, "unto Christ Jesus," that is, to the glory of Christ Jesus. Two of the oldest manuscripts omit "Jesus." This verse answers to Phm 5, "thy love and faith toward all saints"; Paul never ceases to mention him in his prayers, in order that his faith may still further show its power in his relation to others, by exhibiting every grace which is in Christians to the glory of Christ. Thus he paves the way for the request in behalf of Onesimus.
6. That--The aim of my thanksgiving and prayers for thee is, in order that the, &c.
the communication of thy faith--the imparting of it and its fruits (namely, acts of love and beneficence: as He 13:16, "to communicate," that is, to impart a share) to others; or, the liberality to others flowing from thy faith (so the Greek is translated, "liberal distribution," 2Co 9:13).
effectual by--Greek, "in"; the element in which his liberality had place, that is, may be proved by acts in, &c.
acknowledging--Greek, "the thorough knowledge," that is, the experimental or practical recognition.
of every good thing which is in you--The oldest manuscripts read, "which is in US," that is, the practical recognition of every grace which is in us Christians, in so far as we realize the Christian character. In short, that thy faith may by acts be proved to be "a faith which worketh by love."
in Christ Jesus--rather as Greek, "unto Christ Jesus," that is, to the glory of Christ Jesus. Two of the oldest manuscripts omit "Jesus." This verse answers to Phm 5, "thy love and faith toward all saints"; Paul never ceases to mention him in his prayers, in order that his faith may still further show its power in his relation to others, by exhibiting every grace which is in Christians to the glory of Christ. Thus he paves the way for the request in behalf of Onesimus.
The Pulpit Commentary
Render thus: So that the community of thy faith [with other Christians, whom you may be able to serve] may show itself in act, causing full acknowledgment [from the world without] of every good work for Jesus Christ that is in you (Revised Version is not clear here); literally, may become working. Not a theoretical or merely quiescent faith. He was to confess Christ before men (and see Jas_2:22). "For whatever good thing is in us makes manifest our faith" (Calvin). In you. Bishop Wordsworth reads ἡμῖν, "us"—the body of Christians, following A, C, D, E, K, L, with many Fathers and versions.
Render thus: So that the community of thy faith [with other Christians, whom you may be able to serve] may show itself in act, causing full acknowledgment [from the world without] of every good work for Jesus Christ that is in you (Revised Version is not clear here); literally, may become working. Not a theoretical or merely quiescent faith. He was to confess Christ before men (and see Jas_2:22). "For whatever good thing is in us makes manifest our faith" (Calvin). In you. Bishop Wordsworth reads ἡμῖν, "us"—the body of Christians, following A, C, D, E, K, L, with many Fathers and versions.
7For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.
Jamieson-Fausset-Brown
7. For--a reason for the prayer, Phm 4-6.
we have--Greek, "we had."
joy and consolation--joined in 2Co 7:4.
saints are refreshed by thee--His house was open to them.
brother--put last, to conciliate his favorable attention to the request which follows.
7. For--a reason for the prayer, Phm 4-6.
we have--Greek, "we had."
joy and consolation--joined in 2Co 7:4.
saints are refreshed by thee--His house was open to them.
brother--put last, to conciliate his favorable attention to the request which follows.
The Pulpit Commentary
We have great joy and consolation. The preferable reading is, as in A, C, F, G, N, and Revised Version, I had much joy and comfort (see Phm_1:5). "Plenius inculcat et edocet, quare dixerit, gratias ago," etc. (Jerome). The bowels of the saints; hearts (Revised Version). Either
(1) their bodily wants, the cravings of their hunger; or
(2) their hearts and affections, supplied and satisfied by the good deeds of Philemon.
This is another peculiarly Pauline expression (see 2Co_6:12; 2Co_7:15 -these two are very similarly used in 2Co_7:7, 2Co_7:12, 20—and three other places). "To refresh the bowels is (in Paul) to be taken as meaning a lightening of troubles, so that they may rest with minds free from all sorrow and annoyance" (Calvin). Brother. How persuasively the sentence is turned! An old commentator remarks, "Paul does not yet come to his request, but prepares and softens beforehand the mind of Philemon" (Scipio Gentilis). This course of proceeding is exactly what Quintilian prescribes to an advocate, "His velut fomentis, si quid erit asperum, praemolliemus, quo facilius aures judicum admittant" ('De Institut. Orat.,' 4.3).
We have great joy and consolation. The preferable reading is, as in A, C, F, G, N, and Revised Version, I had much joy and comfort (see Phm_1:5). "Plenius inculcat et edocet, quare dixerit, gratias ago," etc. (Jerome). The bowels of the saints; hearts (Revised Version). Either
(1) their bodily wants, the cravings of their hunger; or
(2) their hearts and affections, supplied and satisfied by the good deeds of Philemon.
This is another peculiarly Pauline expression (see 2Co_6:12; 2Co_7:15 -these two are very similarly used in 2Co_7:7, 2Co_7:12, 20—and three other places). "To refresh the bowels is (in Paul) to be taken as meaning a lightening of troubles, so that they may rest with minds free from all sorrow and annoyance" (Calvin). Brother. How persuasively the sentence is turned! An old commentator remarks, "Paul does not yet come to his request, but prepares and softens beforehand the mind of Philemon" (Scipio Gentilis). This course of proceeding is exactly what Quintilian prescribes to an advocate, "His velut fomentis, si quid erit asperum, praemolliemus, quo facilius aures judicum admittant" ('De Institut. Orat.,' 4.3).
Paul's Plea for Onesimus
8Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient,
Jamieson-Fausset-Brown
8. Wherefore--Because of my love to thee, I prefer to "beseech," rather than "enjoin," or authoritatively command.
I might ... enjoin--in virtue of the obligation to obedience which Philemon lay under to Paul, as having been converted through his instrumentality.
in Christ--the element in which his boldness has place.
8. Wherefore--Because of my love to thee, I prefer to "beseech," rather than "enjoin," or authoritatively command.
I might ... enjoin--in virtue of the obligation to obedience which Philemon lay under to Paul, as having been converted through his instrumentality.
in Christ--the element in which his boldness has place.
The Pulpit Commentary
Render: Although I have abundant freedom [boldness, or. even license] in Christ to enjoin upon thee that which is fitting. It was only in Christ, and by his authority as an apostle, that he could claim to come between a slave and his master. Secular warrant for doing so he had none. Such authority and license, however, he would not use on this occasion. He prefers to rely wholly on the respect and personal attachment felt towards him by Philemon, for the granting of his request, which he now proceeds to state.
Render: Although I have abundant freedom [boldness, or. even license] in Christ to enjoin upon thee that which is fitting. It was only in Christ, and by his authority as an apostle, that he could claim to come between a slave and his master. Secular warrant for doing so he had none. Such authority and license, however, he would not use on this occasion. He prefers to rely wholly on the respect and personal attachment felt towards him by Philemon, for the granting of his request, which he now proceeds to state.
9Yet for love’s sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.
Jamieson-Fausset-Brown
9. for love's sake--mine to thee, and (what ought to be) thine to Onesimus. Or, that Christian love of which thou showest so bright an example (Phm 7).
being such an one--Explain, Being such a one as thou knowest me to be, namely,
Paul--the founder of so many churches, and an apostle of Christ, and thy father in the faith.
the aged--a circumstance calculated to secure thy respect for anything I request.
and now also a prisoner of Jesus Christ--the strongest claim I have on thy regard: if for no other reason, at least in consideration of this, through commiseration gratify me.
9. for love's sake--mine to thee, and (what ought to be) thine to Onesimus. Or, that Christian love of which thou showest so bright an example (Phm 7).
being such an one--Explain, Being such a one as thou knowest me to be, namely,
Paul--the founder of so many churches, and an apostle of Christ, and thy father in the faith.
the aged--a circumstance calculated to secure thy respect for anything I request.
and now also a prisoner of Jesus Christ--the strongest claim I have on thy regard: if for no other reason, at least in consideration of this, through commiseration gratify me.
The Pulpit Commentary
Being such a one as Paul the aged; a veteran. Theodoret comments thus: "For he who hears Paul, hears the preacher of the whole world, the traverser of land and sea, the chosen vessel, and other things besides he is …. He adds also 'the aged,' showing the gray hairs which have grown during his labors." "Non aetatem, sed offieium" (Calvin). Presbutēs may mean "an ambassador"—"the ambassador of Christ Jesus, and now also his prisoner," as in Eph_6:20 (and see Eph_3:1 and Eph_4:1 of the same Epistle. A prisoner of Jesus Christ; i.e. for his cause. The apostle was in custody at Rome, owing to a long suspension of his trial, for causes not known to us. "Have regard for Paul; have regard for my bonds, which I wear as a preacher of the truth" (Theodoret). "Great reverence is due to these who endure sufferings for the most honorable causes" (Grotius).
Being such a one as Paul the aged; a veteran. Theodoret comments thus: "For he who hears Paul, hears the preacher of the whole world, the traverser of land and sea, the chosen vessel, and other things besides he is …. He adds also 'the aged,' showing the gray hairs which have grown during his labors." "Non aetatem, sed offieium" (Calvin). Presbutēs may mean "an ambassador"—"the ambassador of Christ Jesus, and now also his prisoner," as in Eph_6:20 (and see Eph_3:1 and Eph_4:1 of the same Epistle. A prisoner of Jesus Christ; i.e. for his cause. The apostle was in custody at Rome, owing to a long suspension of his trial, for causes not known to us. "Have regard for Paul; have regard for my bonds, which I wear as a preacher of the truth" (Theodoret). "Great reverence is due to these who endure sufferings for the most honorable causes" (Grotius).
10I beseech thee for my son Onesimus, whom I have begotten in my bonds:
Jamieson-Fausset-Brown
10. I beseech thee--emphatically repeated from Phm 9. In the Greek, the name "Onesimus" is skilfully put last, he puts first a favorable description of him before he mentions the name that had fallen into so bad repute with Philemon. "I beseech thee for my son, whom I have begotten in my bonds, Onesimus." Scripture does not sanction slavery, but at the same time does not begin a political crusade against it. It sets forth principles of love to our fellow men which were sure (as they have done) in due time to undermine and overthrow it, without violently convulsing the then existing political fabric, by stirring up slaves against their masters.
10. I beseech thee--emphatically repeated from Phm 9. In the Greek, the name "Onesimus" is skilfully put last, he puts first a favorable description of him before he mentions the name that had fallen into so bad repute with Philemon. "I beseech thee for my son, whom I have begotten in my bonds, Onesimus." Scripture does not sanction slavery, but at the same time does not begin a political crusade against it. It sets forth principles of love to our fellow men which were sure (as they have done) in due time to undermine and overthrow it, without violently convulsing the then existing political fabric, by stirring up slaves against their masters.
The Pulpit Commentary
I beseech thee for my son … Onesimus; my child (Revised Version). The name of Onesimus could not have been a pleasing one in the ears of Philemon. Note with what caution and almost timidity it is at length introduced. He does not interpose for the ingrate with apostolic dignity, but pleads for him with fatherly love. He puts himself side by side with him, and calls him his son. Some of the old commentators conclude, from Col_4:9, that Onesimus was a native of Colossae, and thence discuss whether he could have been a slave born in Philemon's house of a slave-mother, or whether he was sold in his youth by his father—a custom so common to the Phrygians (as to the Circassians in later times) as to have been noticed by Cicero.
I beseech thee for my son … Onesimus; my child (Revised Version). The name of Onesimus could not have been a pleasing one in the ears of Philemon. Note with what caution and almost timidity it is at length introduced. He does not interpose for the ingrate with apostolic dignity, but pleads for him with fatherly love. He puts himself side by side with him, and calls him his son. Some of the old commentators conclude, from Col_4:9, that Onesimus was a native of Colossae, and thence discuss whether he could have been a slave born in Philemon's house of a slave-mother, or whether he was sold in his youth by his father—a custom so common to the Phrygians (as to the Circassians in later times) as to have been noticed by Cicero.
11Which in time past was to thee unprofitable, but now profitable to thee and to me:
Jamieson-Fausset-Brown
11. Which ... was ... unprofitable--belying his name Onesimus, which means "profitable." Not only was he "unprofitable," but positively injurious, having "wronged" his master. Paul uses a mild expression.
now profitable--Without godliness a man has no station. Profitable in spiritual, as well as in temporal things.
11. Which ... was ... unprofitable--belying his name Onesimus, which means "profitable." Not only was he "unprofitable," but positively injurious, having "wronged" his master. Paul uses a mild expression.
now profitable--Without godliness a man has no station. Profitable in spiritual, as well as in temporal things.
The Pulpit Commentary
Who was aforetime unprofitable … to me. The play upon words seems unmistakable, and is peculiarly Pauline. Onesimus means "useful," or "profitable;" ἄχρηστος, "unprofitable," and εὔχρηστος is emphatic, "very profitable." "Useful he is named, but in time past he was (I confess it) not useful, but useless; in future, however, he will be of great use to us both." Compare with this the corresponding passage of Pliny's 'Letter to Sabinianus,' given in the Introduction. "Unprofitable" is a figure of speech, a euphemism, for "useless and even injurious." St. Paul makes the best of Onesimus's fault that it will in justice allow. But an old commentator says bluntly that Onesimus was "damnosus fuga et furto." How could he have been, in his unconverted state, otherwise than "unprofitable" to his master? "Olim paganus," says a Lapide, "jam Christianus; olim fur, jam fidelis servus; olim profugus, jam redux."
Who was aforetime unprofitable … to me. The play upon words seems unmistakable, and is peculiarly Pauline. Onesimus means "useful," or "profitable;" ἄχρηστος, "unprofitable," and εὔχρηστος is emphatic, "very profitable." "Useful he is named, but in time past he was (I confess it) not useful, but useless; in future, however, he will be of great use to us both." Compare with this the corresponding passage of Pliny's 'Letter to Sabinianus,' given in the Introduction. "Unprofitable" is a figure of speech, a euphemism, for "useless and even injurious." St. Paul makes the best of Onesimus's fault that it will in justice allow. But an old commentator says bluntly that Onesimus was "damnosus fuga et furto." How could he have been, in his unconverted state, otherwise than "unprofitable" to his master? "Olim paganus," says a Lapide, "jam Christianus; olim fur, jam fidelis servus; olim profugus, jam redux."
12Whom I have sent again: thou therefore receive him, that is, mine own bowels:
Jamieson-Fausset-Brown
12. mine own bowels--as dear to me as my own heart [Alford]. Compare Phm 17, "as myself." The object of my most intense affection as that of a parent for a child.
12. mine own bowels--as dear to me as my own heart [Alford]. Compare Phm 17, "as myself." The object of my most intense affection as that of a parent for a child.
The Pulpit Commentary
Whom I sent back [to thee, according to A, C, D*, E, )*] (aorist for present); but the decision reflects the struggle. It had not been altogether easy for the apostle to part with the youth, whom he might not see again. The whole Epistle is full of this strong and yearning affection. Thou therefore receive him. Do thou also act as becomes a Christian; receive him as my son. "Wonderfully efficacious this method for appeasing the anger of Philemon! For he was not able to rage or to do anything harshly against one whom Paul had called his own bowels" (Estius). A, F, G, and א omit "receive," as also Tischendorf. The Revised Version omits this clause.
Whom I sent back [to thee, according to A, C, D*, E, )*] (aorist for present); but the decision reflects the struggle. It had not been altogether easy for the apostle to part with the youth, whom he might not see again. The whole Epistle is full of this strong and yearning affection. Thou therefore receive him. Do thou also act as becomes a Christian; receive him as my son. "Wonderfully efficacious this method for appeasing the anger of Philemon! For he was not able to rage or to do anything harshly against one whom Paul had called his own bowels" (Estius). A, F, G, and א omit "receive," as also Tischendorf. The Revised Version omits this clause.
13Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel:
Jamieson-Fausset-Brown
13. I--emphatical. I for my part. Since I had such implicit trust in him as to desire to keep him with me for his services, thou mayest.
I would have retained--different Greek from the "would," Phm 14, "I could have wished," "I was minded" here; but "I was not willing," Phm 14.
in thy stead--that he might supply in your place all the services to me which you, if you were here, would render in virtue of the love you bear to me (Phm 19).
bonds of the gospel--my bonds endured for the Gospel's sake (Phm 9).
13. I--emphatical. I for my part. Since I had such implicit trust in him as to desire to keep him with me for his services, thou mayest.
I would have retained--different Greek from the "would," Phm 14, "I could have wished," "I was minded" here; but "I was not willing," Phm 14.
in thy stead--that he might supply in your place all the services to me which you, if you were here, would render in virtue of the love you bear to me (Phm 19).
bonds of the gospel--my bonds endured for the Gospel's sake (Phm 9).
The Pulpit Commentary
I was wishing; I would fain have kept (Revised Version). The story tells itself if we read between the lines. What steadfast adherence to principle on the part of the apostle, when the help of Onesimus would have been so welcome to him in his weak health, and his position as a prisoner! Philemon could hardly fail to think more favorably of Onesimus, when he saw how much importance the apostle attached to his services. In the bonds of the gospel. "Which I am enduring for the sake of the gospel" (see Phm_1:9)—a variation of phrase from Phm_1:9.
I was wishing; I would fain have kept (Revised Version). The story tells itself if we read between the lines. What steadfast adherence to principle on the part of the apostle, when the help of Onesimus would have been so welcome to him in his weak health, and his position as a prisoner! Philemon could hardly fail to think more favorably of Onesimus, when he saw how much importance the apostle attached to his services. In the bonds of the gospel. "Which I am enduring for the sake of the gospel" (see Phm_1:9)—a variation of phrase from Phm_1:9.
14But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.
Jamieson-Fausset-Brown
14. without thy mind--that is, consent.
should not be as--"should not appear as a matter of necessity, but of free will." Had Paul kept Onesimus, however willing to gratify Paul Philemon might be, he would have no opportunity given him of showing he was so, his leave not having been asked.
14. without thy mind--that is, consent.
should not be as--"should not appear as a matter of necessity, but of free will." Had Paul kept Onesimus, however willing to gratify Paul Philemon might be, he would have no opportunity given him of showing he was so, his leave not having been asked.
The Pulpit Commentary
But without thy mind I would do nothing. The "would" of Phm_1:13 is ἐβουλόμην; the "would" here is ἠθέλησα. The former denoted natural but indeterminate impulse; the latter deliberate conclusion of the will (cf. Rom_7:15, Rom_7:16). Mind; i.e. knowledge and decision. "Why was he unwilling? For many causes.
(1) Because grave penalties were denounced by Roman law upon those who received or retained fugitive slaves.
(2) That he might not seem to keep back something which was due to Philemon, perhaps to his injury; of which, perhaps, Philemon might have complained.
(3) Because Onesimus himself chose to go back, in order that he might show conclusively that he had net embraced the Christian religion that he might withdraw himself from the power of his lawful lord.
(4) That the gospel might not be by this means slandered, as if under the pretext of it slaves might withdraw themselves with impunity from their lords" (Estius and others). Thy benefit—goodness (Revised Version)—as it were of necessity, but willingly. Philemon would not really have had the choice of granting or refusing given to him, had St. Paul kept Onesimus still at Rome, and merely written to inform him of the fact. His consent might then fairly have been said to be extorted, not freely given. This latter word is an ἅπαξ λεγόμενον (unique phrase) so far as the New Testament is concerned, though it is found in Num_15:3 of the LXX., as in Xenophon and other classical writers. In Heb_10:26 and 1Pe_5:2 the adverb ἑκουσίως is found.
But without thy mind I would do nothing. The "would" of Phm_1:13 is ἐβουλόμην; the "would" here is ἠθέλησα. The former denoted natural but indeterminate impulse; the latter deliberate conclusion of the will (cf. Rom_7:15, Rom_7:16). Mind; i.e. knowledge and decision. "Why was he unwilling? For many causes.
(1) Because grave penalties were denounced by Roman law upon those who received or retained fugitive slaves.
(2) That he might not seem to keep back something which was due to Philemon, perhaps to his injury; of which, perhaps, Philemon might have complained.
(3) Because Onesimus himself chose to go back, in order that he might show conclusively that he had net embraced the Christian religion that he might withdraw himself from the power of his lawful lord.
(4) That the gospel might not be by this means slandered, as if under the pretext of it slaves might withdraw themselves with impunity from their lords" (Estius and others). Thy benefit—goodness (Revised Version)—as it were of necessity, but willingly. Philemon would not really have had the choice of granting or refusing given to him, had St. Paul kept Onesimus still at Rome, and merely written to inform him of the fact. His consent might then fairly have been said to be extorted, not freely given. This latter word is an ἅπαξ λεγόμενον (unique phrase) so far as the New Testament is concerned, though it is found in Num_15:3 of the LXX., as in Xenophon and other classical writers. In Heb_10:26 and 1Pe_5:2 the adverb ἑκουσίως is found.
15For perhaps he therefore departed for a season, that thou shouldest receive him for ever;
Jamieson-Fausset-Brown
15. perhaps--speaking in human fashion, yet as one believing that God's Providence probably (for we cannot dogmatically define the hidden purposes of God in providence) overruled the past evil to ultimately greater good to him. This thought would soften Philemon's indignation at Onesimus' past offense. So Joseph in Ge 45:5.
departed--literally, "was parted from thee"; a softening term for "ran away," to mitigate Philemon's wrath.
receive him--Greek, "have him for thyself in full possession" (see on Php 4:18). The same Greek as in Mt 6:2.
for ever--in this life and in that to come (compare Ex 21:6). Onesimus' time of absence, however long, was but a short "hour" (so Greek) compared with the everlasting devotion henceforth binding him to his master.
15. perhaps--speaking in human fashion, yet as one believing that God's Providence probably (for we cannot dogmatically define the hidden purposes of God in providence) overruled the past evil to ultimately greater good to him. This thought would soften Philemon's indignation at Onesimus' past offense. So Joseph in Ge 45:5.
departed--literally, "was parted from thee"; a softening term for "ran away," to mitigate Philemon's wrath.
receive him--Greek, "have him for thyself in full possession" (see on Php 4:18). The same Greek as in Mt 6:2.
for ever--in this life and in that to come (compare Ex 21:6). Onesimus' time of absence, however long, was but a short "hour" (so Greek) compared with the everlasting devotion henceforth binding him to his master.
The Pulpit Commentary
Therefore; for this purpose (final cause). Departed for a season. He was therefore parted from thee for a time (Revised Version). Forever; everlastingly (accusative, not an adverb). The relation of master and slave would have been in any case, and would still be, terminated by death. But it was now replaced by a new relation of Christian brotherhood, which would be permanent—a great advantage. So Calvin, Grotius, and many others. Meyer's objection does not seem of much weight (compare the Perpetua mancipia of Exo_21:6; Deu_15:17). Baur thinks that in this verse he has reached the core of the Epistle—the ethical truth which it seeks to embody (but see Introduction: "Authenticity and Characteristics").
Therefore; for this purpose (final cause). Departed for a season. He was therefore parted from thee for a time (Revised Version). Forever; everlastingly (accusative, not an adverb). The relation of master and slave would have been in any case, and would still be, terminated by death. But it was now replaced by a new relation of Christian brotherhood, which would be permanent—a great advantage. So Calvin, Grotius, and many others. Meyer's objection does not seem of much weight (compare the Perpetua mancipia of Exo_21:6; Deu_15:17). Baur thinks that in this verse he has reached the core of the Epistle—the ethical truth which it seeks to embody (but see Introduction: "Authenticity and Characteristics").
16Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?
Jamieson-Fausset-Brown
16. No longer as a mere servant or slave (though still he is that), but above a servant, so that thou shalt derive from him not merely the services of a slave, but higher benefits: a servant "in the flesh," he is a brother "in the Lord."
beloved, specially to me--who am his spiritual father, and who have experienced his faithful attentions. Lest Philemon should dislike Onesimus being called "brother," Paul first recognizes him as a brother, being the spiritual son of the same God.
much more unto thee--to whom he stands in so much nearer and more lasting relation.
16. No longer as a mere servant or slave (though still he is that), but above a servant, so that thou shalt derive from him not merely the services of a slave, but higher benefits: a servant "in the flesh," he is a brother "in the Lord."
beloved, specially to me--who am his spiritual father, and who have experienced his faithful attentions. Lest Philemon should dislike Onesimus being called "brother," Paul first recognizes him as a brother, being the spiritual son of the same God.
much more unto thee--to whom he stands in so much nearer and more lasting relation.
The Pulpit Commentary
Not now as a servant, but above a servant, a brother beloved. So great a difference had his Christian calling and profession made to him and to others. Both in the flesh and in the Lord. A hysteron proteron. The apostle is pleading on behalf of Onesimus this new bond of Christian relationship, which was in the Lord, that it should bring about a renewed fullness of personal relation. In the flesh, because "in the Lord."
Not now as a servant, but above a servant, a brother beloved. So great a difference had his Christian calling and profession made to him and to others. Both in the flesh and in the Lord. A hysteron proteron. The apostle is pleading on behalf of Onesimus this new bond of Christian relationship, which was in the Lord, that it should bring about a renewed fullness of personal relation. In the flesh, because "in the Lord."
17If thou count me therefore a partner, receive him as myself.
Jamieson-Fausset-Brown
17. a partner--in the Christian fellowship of faith, hope, and love.
receive him as myself--resuming "receive him that is mine own bowels."
17. a partner--in the Christian fellowship of faith, hope, and love.
receive him as myself--resuming "receive him that is mine own bowels."
The Pulpit Commentary
If thou count me therefore a partner; if thou holdest me for a friend—by our friendship entreat this. The strongest form of entreaty possible to be used. Κοινωνία in Act_2:42 refers to the Holy Communion, and in 1Co_10:16-21 partakers of it are plainly called by implication κοινωνοὶ—partakers, or, as we should say, "communicants." But here the sense is apparently as above; literally, a partner.
If thou count me therefore a partner; if thou holdest me for a friend—by our friendship entreat this. The strongest form of entreaty possible to be used. Κοινωνία in Act_2:42 refers to the Holy Communion, and in 1Co_10:16-21 partakers of it are plainly called by implication κοινωνοὶ—partakers, or, as we should say, "communicants." But here the sense is apparently as above; literally, a partner.
18If he hath wronged thee, or oweth thee ought, put that on mine account;
Jamieson-Fausset-Brown
18. Greek, "But it (thou art not inclined to 'receive him' because) he hath wronged thee"; a milder term than "robbed thee." Onesimus seems to have confessed some such act to Paul.
put that on mine account--I am ready to make good the loss to thee if required. The latter parts of Phm 19, 21, imply that he did not expect Philemon would probably demand it.
18. Greek, "But it (thou art not inclined to 'receive him' because) he hath wronged thee"; a milder term than "robbed thee." Onesimus seems to have confessed some such act to Paul.
put that on mine account--I am ready to make good the loss to thee if required. The latter parts of Phm 19, 21, imply that he did not expect Philemon would probably demand it.
The Pulpit Commentary
[But] if he hath wronged thee [at all]. It would have been needlessly irritating to Philemon to go into the details of Onesimus's offences. No doubt St. Paul had had an account of them from the repentant youth, but he had far too much tact to occupy himself and Philemon in the discussion of details. The hypothetic form avoids the whole of these. It suffices that he assumes the responsibility of repayment. Owes thee anything. As a matter of moral right at the bar of conscience. For in a secular court the slave could be neither debtor nor creditor, properly speaking, as against his master. This offence was probably embezzlement or purloining while in service. A, C, D*, F, G, א read (elloga), reckon it to me.
[But] if he hath wronged thee [at all]. It would have been needlessly irritating to Philemon to go into the details of Onesimus's offences. No doubt St. Paul had had an account of them from the repentant youth, but he had far too much tact to occupy himself and Philemon in the discussion of details. The hypothetic form avoids the whole of these. It suffices that he assumes the responsibility of repayment. Owes thee anything. As a matter of moral right at the bar of conscience. For in a secular court the slave could be neither debtor nor creditor, properly speaking, as against his master. This offence was probably embezzlement or purloining while in service. A, C, D*, F, G, א read (elloga), reckon it to me.
19I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides.
Jamieson-Fausset-Brown
19. with mine own hand--not employing an amanuensis, as in other Epistles: a special compliment to Philemon which he ought to show his appreciation of by granting Paul's request. Contrast Col 4:18, which shows that the Epistle to the Colossian Church, accompanying this Epistle, had only its closing "salutation" written by Paul's own hand.
albeit, &c.--literally, "that I may not say ... not to say," &c.
thou owest ... even thine own self--not merely thy possessions. For to my instrumentality thou owest thy salvation. So the debt which "he oweth thee" being transferred upon me (I making myself responsible for it) is cancelled.
19. with mine own hand--not employing an amanuensis, as in other Epistles: a special compliment to Philemon which he ought to show his appreciation of by granting Paul's request. Contrast Col 4:18, which shows that the Epistle to the Colossian Church, accompanying this Epistle, had only its closing "salutation" written by Paul's own hand.
albeit, &c.--literally, "that I may not say ... not to say," &c.
thou owest ... even thine own self--not merely thy possessions. For to my instrumentality thou owest thy salvation. So the debt which "he oweth thee" being transferred upon me (I making myself responsible for it) is cancelled.
The Pulpit Commentary
I Paul have written—write it (Revised Version)—with my own hand, I will repay it. Thus St. Paul took upon himself legally the repayment of the debt. "Prioribus verbis proprie cautio [a bail or security] continetur: his autem constituti obligatio. Hoc Latine dicitur pecuniam constituere: de quo titulus est in Digestis Ἀναδέχεσθαι dicunt Graeci" (Scipio Gentilis). Albeit I do not say to thee, etc.; "though I do not remind thee [while so saying] that thou owest even thyself to me!" Philemon owed to the apostle that debt of which the obligation outweighed every other—the help by which he had been led out of spiritual darkness and brought to the knowledge of the truth. St. Paul was (as we must conclude from this allusion) the "spiritual father" of Philemon—a phrase he himself uses in 1Co_4:15.
I Paul have written—write it (Revised Version)—with my own hand, I will repay it. Thus St. Paul took upon himself legally the repayment of the debt. "Prioribus verbis proprie cautio [a bail or security] continetur: his autem constituti obligatio. Hoc Latine dicitur pecuniam constituere: de quo titulus est in Digestis Ἀναδέχεσθαι dicunt Graeci" (Scipio Gentilis). Albeit I do not say to thee, etc.; "though I do not remind thee [while so saying] that thou owest even thyself to me!" Philemon owed to the apostle that debt of which the obligation outweighed every other—the help by which he had been led out of spiritual darkness and brought to the knowledge of the truth. St. Paul was (as we must conclude from this allusion) the "spiritual father" of Philemon—a phrase he himself uses in 1Co_4:15.
20Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord.
Jamieson-Fausset-Brown
20. let me--"me" is emphatic: "Let me have profit (so Greek 'for joy,' onainen, referring to the name Onesimus, 'profitable') from thee, as thou shouldst have had from Onesimus"; for "thou owest thine ownself to me."
in the Lord--not in worldly gain, but in thine increase in the graces of the Lord's Spirit [Alford].
my bowels--my heart. Gratify my feelings by granting this request.
in the Lord--The oldest manuscripts read, "in Christ," the element or sphere in which this act of Christian love naturally ought to have place.
20. let me--"me" is emphatic: "Let me have profit (so Greek 'for joy,' onainen, referring to the name Onesimus, 'profitable') from thee, as thou shouldst have had from Onesimus"; for "thou owest thine ownself to me."
in the Lord--not in worldly gain, but in thine increase in the graces of the Lord's Spirit [Alford].
my bowels--my heart. Gratify my feelings by granting this request.
in the Lord--The oldest manuscripts read, "in Christ," the element or sphere in which this act of Christian love naturally ought to have place.
The Pulpit Commentary
Yea, indeed, brother, let me have joy of thee. This word ὀναίμην is from the same root as the word "Onesimus," and the apostle, more suo, relaxing into his friendly familiar manner after the grave and touching language of the last few verses, plays upon the word. Let me have profit of thee—let me have Onesimus of thee. In the Lord. The phrase is twice repeated in this verse, and is very characteristic of St. Paul. But A, C, D*, F, G, I, read en Christo in the second clause. א has been altered, χω for κω, second.; "refresh my heart in Christ" (Revised Version).
Yea, indeed, brother, let me have joy of thee. This word ὀναίμην is from the same root as the word "Onesimus," and the apostle, more suo, relaxing into his friendly familiar manner after the grave and touching language of the last few verses, plays upon the word. Let me have profit of thee—let me have Onesimus of thee. In the Lord. The phrase is twice repeated in this verse, and is very characteristic of St. Paul. But A, C, D*, F, G, I, read en Christo in the second clause. א has been altered, χω for κω, second.; "refresh my heart in Christ" (Revised Version).
Paul's Confidence in Philemon
21Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say.
Jamieson-Fausset-Brown
21. Having confidence in thy obedience--to my apostolic authority, if I were to "enjoin" it (Phm 8), which I do not, preferring to beseech thee for it as a favor (Phm 9).
thou will also do more--towards Onesimus: hinting at his possible manumission by Philemon, besides, being kindly received.
21. Having confidence in thy obedience--to my apostolic authority, if I were to "enjoin" it (Phm 8), which I do not, preferring to beseech thee for it as a favor (Phm 9).
thou will also do more--towards Onesimus: hinting at his possible manumission by Philemon, besides, being kindly received.
The Pulpit Commentary
I wrote unto thee; write (Revised Version; see Phm_1:19), or perhaps referring back, as in Phm_1:19, to the request in Phm_1:17. The strong, fervid, and repeated appeals of the apostle had not been caused by distrust of Philemon, nor of their own efficacy, but were the natural outcome of the strong interest he felt in the case of Onesimus, and the desire he felt to replace him in the favor of his master; partly also, perhaps, to the warmth and fervor of his natural character, which uttered itself involuntarily in forcible expressions.
I wrote unto thee; write (Revised Version; see Phm_1:19), or perhaps referring back, as in Phm_1:19, to the request in Phm_1:17. The strong, fervid, and repeated appeals of the apostle had not been caused by distrust of Philemon, nor of their own efficacy, but were the natural outcome of the strong interest he felt in the case of Onesimus, and the desire he felt to replace him in the favor of his master; partly also, perhaps, to the warmth and fervor of his natural character, which uttered itself involuntarily in forcible expressions.
22But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.
Jamieson-Fausset-Brown
22. This prospect of Paul's visiting Colosse would tend to secure a kindly reception for Onesimus, as Paul would know in person how he had been treated.
your ... you--referring to Philemon, Apphia, Archippus, and the Church in Philemon's house. The same expectation is expressed by him, Php 2:23, 24, written in the same imprisonment.
22. This prospect of Paul's visiting Colosse would tend to secure a kindly reception for Onesimus, as Paul would know in person how he had been treated.
your ... you--referring to Philemon, Apphia, Archippus, and the Church in Philemon's house. The same expectation is expressed by him, Php 2:23, 24, written in the same imprisonment.
The Pulpit Commentary
Lodging. There was this one additional inducement that could be brought to bear upon the mind of Philemon, viz. the expectation of speedily seeing him in person, and this, in conclusion, he uses. "I do not think that the apostle was so rich or encumbered with such great packages that he needed a lodging prepared beforehand, and was not content with a narrow dwelling-place, but thought the most spacious houses scanty for the accommodation of his small body; but that, while Philemon was expecting [the apostle] to come to him, he would the more do what he had requested" (Jerome). Meyer makes much of the improbability that St. Paul, starting from Rome, should bespeak a lodging in Colossae. Yet he suggests that it was perfectly natural that, starting from Caesarea, the apostle should take Colossae on the road to Rome. But the one seems almost as probable as the other. The apostle, on his release, had, so far as we know, no definite plans; the cities of Asia Minor were familiar to him, and he would naturally prepare to go wherever the first pressing occasion, that of Onesimus, called him. N reads ἀσπάξεται, "salutes."
Phm_1:23, Phm_1:24
Salute. The salutations correspond generally to those with which the Epistle to the Colossians closes, but they are fuller, as is natural, in the longer Epistle. The order is in—
Colossians
Philemon
Tychicus
Epaphras
Onesimus
Marcus
Aristarchus
Aristarchus
Marcus
Demas
Jesus Justus
Lucas
Epaphras
Lucas
Demas
My fellow-prisoner. The word occurs elsewhere only in Rom_16:7, besides the parallel passage in Col_4:10. As to Epaphras, see above. Marcus, having once forsaken the apostle (Act_13:13; Act_15:37-39), had now returned, and was with him in Rome. Aristarchus was "a Macedonian of Thessalonica," and had accompanied St. Paul in his memorable voyage to Rome (Act_27:2). Demas was now the "co-worker" of the apostle at Rome, but at a later period he had departed unto Thessalonica (2Ti_4:10), and we know nothing of his subsequent history. Tradition (Epiph., 'Haer.,' 41:6) relates that he also apostatized from Christianity; but the apostle's phrase, though a strong one, does not necessarily mean this. Lucas (see 2Co_8:18).
Lodging. There was this one additional inducement that could be brought to bear upon the mind of Philemon, viz. the expectation of speedily seeing him in person, and this, in conclusion, he uses. "I do not think that the apostle was so rich or encumbered with such great packages that he needed a lodging prepared beforehand, and was not content with a narrow dwelling-place, but thought the most spacious houses scanty for the accommodation of his small body; but that, while Philemon was expecting [the apostle] to come to him, he would the more do what he had requested" (Jerome). Meyer makes much of the improbability that St. Paul, starting from Rome, should bespeak a lodging in Colossae. Yet he suggests that it was perfectly natural that, starting from Caesarea, the apostle should take Colossae on the road to Rome. But the one seems almost as probable as the other. The apostle, on his release, had, so far as we know, no definite plans; the cities of Asia Minor were familiar to him, and he would naturally prepare to go wherever the first pressing occasion, that of Onesimus, called him. N reads ἀσπάξεται, "salutes."
Phm_1:23, Phm_1:24
Salute. The salutations correspond generally to those with which the Epistle to the Colossians closes, but they are fuller, as is natural, in the longer Epistle. The order is in—
Colossians
Philemon
Tychicus
Epaphras
Onesimus
Marcus
Aristarchus
Aristarchus
Marcus
Demas
Jesus Justus
Lucas
Epaphras
Lucas
Demas
My fellow-prisoner. The word occurs elsewhere only in Rom_16:7, besides the parallel passage in Col_4:10. As to Epaphras, see above. Marcus, having once forsaken the apostle (Act_13:13; Act_15:37-39), had now returned, and was with him in Rome. Aristarchus was "a Macedonian of Thessalonica," and had accompanied St. Paul in his memorable voyage to Rome (Act_27:2). Demas was now the "co-worker" of the apostle at Rome, but at a later period he had departed unto Thessalonica (2Ti_4:10), and we know nothing of his subsequent history. Tradition (Epiph., 'Haer.,' 41:6) relates that he also apostatized from Christianity; but the apostle's phrase, though a strong one, does not necessarily mean this. Lucas (see 2Co_8:18).
Final Greetings
23There salute thee Epaphras, my fellowprisoner in Christ Jesus;
Jamieson-Fausset-Brown
23. The same persons send salutations in the accompanying Epistle, except that "Jesus Justus" is not mentioned here.
Epaphras, my fellow prisoner--He had been sent by the Colossian Church to inquire after, and minister to, Paul, and possibly was cast into prison by the Roman authorities on suspicion. However, he is not mentioned as a prisoner in Col 4:12, so that "fellow prisoner" here may mean merely one who was a faithful companion to Paul in his imprisonment, and by his society put himself in the position of a prisoner. So also "Aristarchus, my fellow prisoner," Col 4:10, may mean. Benson conjectures the meaning to be that on some former occasion these two were Paul's "fellow prisoners," not at the time.
23. The same persons send salutations in the accompanying Epistle, except that "Jesus Justus" is not mentioned here.
Epaphras, my fellow prisoner--He had been sent by the Colossian Church to inquire after, and minister to, Paul, and possibly was cast into prison by the Roman authorities on suspicion. However, he is not mentioned as a prisoner in Col 4:12, so that "fellow prisoner" here may mean merely one who was a faithful companion to Paul in his imprisonment, and by his society put himself in the position of a prisoner. So also "Aristarchus, my fellow prisoner," Col 4:10, may mean. Benson conjectures the meaning to be that on some former occasion these two were Paul's "fellow prisoners," not at the time.
24Marcus, Aristarchus, Demas, Lucas, my fellowlabourers.
25The grace of our Lord Jesus Christ be with your spirit. Amen.
Jamieson-Fausset-Brown
25. be with your spirit--(Ga 6:18; 2Ti 4:22).
25. be with your spirit--(Ga 6:18; 2Ti 4:22).
The Pulpit Commentary
The grace. A omits ἀμήν. Theodoret has appended the following to his commentary: "It is fitting that those who have obtained the privilege of handing on the holy doctrine should so teach servants to submit themselves to their lords, that through all things Jesus Christ may be praised, to whom with the Father and the most Holy Spirit belong glory and greatness now and always and forever. Amen."
The grace. A omits ἀμήν. Theodoret has appended the following to his commentary: "It is fitting that those who have obtained the privilege of handing on the holy doctrine should so teach servants to submit themselves to their lords, that through all things Jesus Christ may be praised, to whom with the Father and the most Holy Spirit belong glory and greatness now and always and forever. Amen."
THE HOLY BIBLE
Philemon
Chapter 1
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT
“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105