1Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon, our beloved fellow worker,
2to the beloved Apphia, to Archippus our fellow soldier, and to the assembly in your house:
3Grace to you and peace from God our Father and the Lord Jesus Christ.
4I thank my God always, making mention of you in my prayers,
5hearing of your love and of the faith which you have toward the Lord Jesus, and toward all the saints,
6that the fellowship of your faith may become effective in the knowledge of every good thing which is in us in Christ Jesus.
7For we have much joy and comfort in your love, because the hearts of the saints have been refreshed through you, brother.
8Therefore though I have all boldness in Christ to command you that which is appropriate,
9yet for love’s sake I rather beg, being such a one as Paul, the aged, but also a prisoner of Jesus Christ.
10I beg you for my child, whom I have become the father of in my chains, Onesimus,
11who once was useless to you, but now is useful to you and to me.
12I am sending him back. Therefore receive him, that is, my own heart,
13whom I desired to keep with me, that on your behalf he might serve me in my chains for the Good News.
14But I was willing to do nothing without your consent, that your goodness would not be as of necessity, but of free will.
15For perhaps he was therefore separated from you for a while, that you would have him forever,
16no longer as a slave, but more than a slave, a beloved brother, especially to me, but how much rather to you, both in the flesh and in the Lord.
17If then you count me a partner, receive him as you would receive me.
18But if he has wronged you at all or owes you anything, put that to my account.
19I, Paul, write this with my own hand: I will repay it (not to mention to you that you owe to me even your own self besides).
20Yes, brother, let me have joy from you in the Lord. Refresh my heart in the Lord.
21Having confidence in your obedience, I write to you, knowing that you will do even beyond what I say.
22Also, prepare a guest room for me, for I hope that through your prayers I will be restored to you.
23Epaphras, my fellow prisoner in Christ Jesus, greets you,
24as do Mark, Aristarchus, Demas, and Luke, my fellow workers.
25The grace of our Lord Jesus Christ be with your spirit. Amen.
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~930 words.
Matthew Henry. Therefore, (2.) The apostle joins prayer with his praises, that the fruits of Philemon's faith and love might be more and more conspicuous, so as that the communication of them might constrain others to the acknowledgment of all the good things that were in him and in his house towards Christ Jesus; that their light might so shine before men that they, seeing their good works, might be stirred up to imitate them, and to glorify their Father who is in heaven. Paul thanked God for the good that was not only in the churches, but in the particular persons he wrote to, and though this too was known to him merely by report: Hearing of thy love and faith, which thou hast towards the Lord Jesus, and towards all saints. It is in the beloved that we are accepted, and through him we have peace and all good things, who is, with the Father and Spirit, to be looked to and blessed and praised for all, and to be owned, not only as Jesus and Christ, but as Lord also. "Onesimus having now become such, receive and regard him as one that is partaker of the same common faith, and so a brother beloved, specially to me who have been the instrument of his conversion." Good ministers love not so much according to the outward good which they receive as the spiritual good which they do. Thou knowest that I am now a prisoner or the Lord, for his sake and cause, and need all the comfort and support that my friends in Christ can give me: now this will be a joy to me, I shall have joy of thee in the Lord, as seeing such an evidence and fruit of thy own Christian faith and love, and on Onesimus's account, who hereby will be relieved and encouraged." Observe, (1.) Christians should do the things that may rejoice the hearts of one another, both people and minister reciprocally, and ministers of their brethren. My fellow-prisoner in Christ Jesus is mentioned as his glory and the apostle's comfort; not that he was a prisoner and so hindered from his work (this was matter of affliction), but that, seeing God thus permitted and called him to suffer, his providence so ordered it that they suffered together, and so had the benefit and comfort of one another's prayers, and help, it may be, in some things; this was a mercy.
Jamieson–Fausset–Brown. Two of the oldest manuscripts omit "Jesus." This verse answers to Plm 1:5, "thy love and faith toward all saints"; Paul never ceases to mention him in his prayers, in order that his faith may still further show its power in his relation to others, by exhibiting every grace which is in Christians to the glory of Christ. 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. Or, that Christian love of which thou showest so bright an example (Plm 1:7). being such an one--Explain, Being such a one as thou knowest me to be, namely, Paul--the founder of so many churches, and an apostle of Christ, and thy father in the faith. the aged--a circumstance calculated to secure thy respect for anything I request. and now also a prisoner of Jesus Christ--the strongest claim I have on thy regard: if for no other reason, at least in consideration of this, through commiseration gratify me. 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. 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.
John Calvin. "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. 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] 6. Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints; 5. Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer, 1. Yet, for love's sake, I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ. 9. 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.
Matthew Henry
chapter
In this epistle we have, I. The preface (Plm 1:1-7). II. The substance and body of it (Plm 1:8-21). And then the conclusion (Plm 1:22 to the end.)
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1–7
I. In the first two verses of the preface we have the persons from and to whom it is written, with some annexed note or title, implying somewhat of argument to the purpose of the letter.
1. The persons writing: Paul, the principal, who calls himself a prisoner of Jesus Christ, that is, for Jesus Christ. To be a prisoner simply is no comfort nor honour; but such as Paul was, for the faith and preaching of the gospel, this was true glory, and proper to move Philemon upon the request made to him by such a one. A petition from one suffering for Christ and his gospel would surely be tenderly regarded by a believer and minister of Christ, especially when strengthened too with the concurrence of Timothy, one eminent in the church, sometimes called by Paul his son in the faith, but now, it is likely, grown more in years, he styles him his brother. What could be denied to two such petitioners? Paul is not slight in serving a poor convert; he gets all the additional help he can in it.
2. The persons written to are Philemon and Apphia, and with them Archippus, and the church in Philemon's house. Philemon, the master of Onesimus, was the principal, to whom the letter is inscribed, the head of the family, in whom were the authority and power of taking in or shutting out, and whose property Onesimus was: with him therefore chiefly lay the business. To Philemon our dearly beloved, and fellow-labourer; a good man he was, and probably a minister, and on both accounts dearly beloved by Paul. A lover of good men is one property of a good minister (Tit 1:8), and especially must such love those who labour with them in the work of the gospel, and who are faithful therein. The general calling as Christians knits those together who are Christian; but, when conjunction in the special calling as ministers is added, this will be further endearing. Paul, in the highest degree of ministry, not only calls Timothy, an evangelist, his brother, but Philemon, an ordinary pastor, his dearly beloved fellow-labourer - an example of humility and condescension, and of all affectionate regards, even in those that are highest in the church, towards others that are labourers in the same special heavenly calling. With Philemon Apphia is joined, probably his yoke-fellow; and, having a concern in the domestic affairs, the apostle directs to her likewise. She was a party offended and injured by Onesimus, and therefore proper to be taken notice of in a letter for reconciliation and forgiveness. Justice and prudence would direct Paul to this express notice of her, who might be helpful in furthering the good ends of his writing. She is set before Archippus, as more concerned and having more interest. A kind conjunction there is in domestic matters between husband and wife, whose interests are one, and whose affections and actings must correspond. These are the principal parties written to. The less principal are, Archippus, and the church in Philemon's house. Archippus was a minister in the church of Colosse, Philemon's friend, and probably co-pastor with him; Paul might think him one whom Philemon would advise with, and who might be capable of furthering the good work of peace-making and forgiveness, and therefore might judge fit to put him in the inscription of the letter, with the adjunct of fellow-soldier. He had called Philemon his fellow-labourer. Ministers must look on themselves as labourers and soldiers, who must therefore take pains, and endure hardship; they must stand on their guard, and make good their post; must look on one another as fellow-labourers, and fellow-soldiers, who must stand together, and strengthen one another's hands and hearts in any work of their holy function and calling: they need see to it that they be provided with spiritual weapons, and skill to use them; as labourers they must minister the word, and sacraments, and discipline, and watch over souls, as those that must give an account of them; and, as soldiers, they must fight the Lord's ba…
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8–25
We have here,
I. The main business of the epistle, which was to plead with Philemon on behalf of Onesimus, that he would receive him and be reconciled to him. Many arguments Paul urges for this purpose, Plm 1:8-21. The
1st Argument is taken from what was before noted, and is carried in the illative wherefore: "Seeing so much good is reported of thee and found in thee, especially thy love to all saints, now let me see it on a fresh and further occasion; refresh the bowels of Onesimus and mine also, in forgiving and receiving him, who is now a convert, and so a saint indeed, and meet for thy favour and love." Observe, A disposition to do good, together with past instances and expressions of it, is a good handle to take hold of for pressing to more. "Be not weary of well-doing, go on as thou art able, and as new objects and occasions occur, to do the same still." The
2nd Argument is from the authority of him that was now making this request to him: I might be very bold in Christ to enjoin thee that which is convenient, Plm 1:8. The apostles had under Christ great power in the church over the ordinary ministers, as well as the members of it, for edification; they might require of them what was fit, and were therein to be obeyed, which Philemon should consider. This was a matter within the compass of the apostle's power to require, though he would not in this instance act up to it. Observe, Ministers, whatever their power be in the church, are to use prudence in the exercise of it; they may not unseasonably, nor further than is requisite, put it forth; in all they must use godly wisdom and discretion. Wherefore this may be a
3rd Argument, Waiving the authority which yet he had to require, he chooses to entreat it of him (Plm 1:9): Yet for love's sake I rather beseech thee. Observe, It is no disparagement for those who have power to be condescending, and sometimes even to beseech, where, in strictness of right, they might command; so does Paul here, though an apostle: he entreats where he might enjoin, he argues from love rather than authority, which doubtless must carry engaging influence with it. And especially, which may be a
4th Argument, When any circumstance of the person pleading gives additional force to his petition, as here: Being such a one as Paul the aged, and now also a prisoner of Jesus Christ. Years bespeak respect; and the motions of such, in things lawful and fit, should be received with regard. The request of an aged apostle, and now suffering for Christ and his gospel, should be tenderly considered. "If thou wilt do any thing for a poor aged prisoner, to comfort me in my bonds, and make my chain lighter, grant me this which I desire: hereby in a manner you will do honour to Christ in the person of an aged suffering servant of his, which doubtless he will take as done to himself." He makes also a
5th Argument, From the spiritual relation now between Onesimus and himself: I beseech thee for my son Onesimus, whom I have begotten in my bonds, Plm 1:10. "Though of right and in a civil respect he by thy servant, yet in a spiritual sense he is now a son to me, God having made me the instrument of his conversion, even here, where I am a prisoner for Christ's sake." Thus does God sometimes honour and comfort his suffering servants, not only working good in themselves by their sufferings, exercising and improving thereby their own graces, but making them a means of much spiritual good to others, either of their conversion, as of Onesimus here, or of their confirmation and strengthening, as Phi 1:14, Many brethren, waxing confident by my bonds, are much more bold to speak the word of the Lord without fear. When God's servants are bound, yet his word and Spirit are not bound; spiritual children may then be born to them. The apostle lays an emphasis here: My son, whom I have begotten in my bonds; he was dear to him, and he hoped would be so to Philemon, under this consideration. Prison-mercies are sweet and much set by. Paul …
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John Calvin
1
Philemon 1:1-7
1. Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer,
1. Paulus vinctus Christi Iesu et Timotheus frater Philemoni amico et cooperario nostro,
2. And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house:
2. Et Apphiae dilectae, et Archippo commilitoni nostro, et Ecclesiae, quae domi tuae est.
3. Grace to you, and peace, from God our Father and the Lord Jesus Christ.
3. Gratia vobis et pax a Deo Patre nostro et Domino Iesu Christo.
4. I thank my God, making mention of thee always in my prayers,
4. Gratias ago Deo meo, semper memoriam tui faciens in precibus meis,
5. Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints;
5. Audiens tuam dilectionem et fidem, quam habes erga Dominum Iesum et erga omnes sanctos,
6. That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.
6. Ut communicatio fidei tuae efficax sit cognitione omnis boni, quod in vobis est erga Christum Iesum.
7. For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.
7. Gratiam enim habemus multam et consolationem super dilectione tua, quia viscera sanctorum per to refocillata sunt, frater.
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.
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, (Colossians 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 Phile…
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8
Philemon 1:8-14
8. Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient,
8. Quapropter multam in Christo fiduciam habens imperandi tibi quod decet.
9. Yet, for love's sake, I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.
9. Propter caritatem magis rogo, quum talis sim, nempe Paulus senex; nunc vero etiam vinctus Iesu Christi.
10. I beseech thee for my son Onesimus, whom I have begotten in my bonds:
10. Rogo autem to pro filio meo, quem genui in vinculis meis, Onesimo,
11. Which in time past was to thee unprofitable, but now profitable to thee and to me:
11. Qui aliquando tibi inutilis fuit, nunc autem et mihi et tibi utilis.
12. Whom I have sent again: thou therefore receive him, that is, mine own bowels:
12. Quem remisi; tu vero illum, hoc est, mea viscera, suscipe.
13. Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel:
13. Quem ego volebam apud me ipsum retinere, ut pro to mihi ministraret in vinculis evangelii.
14. But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.
14. Sed absque tua sententia nihil volui facere, ut non quasi secundum necessitatem esset bonum tuum, sed voluntarium.
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 powe…
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15
Philemon 1:15-19
15. For perhaps he therefore departed for a season, that thou shouldest receive him for ever;
15. Forte' enim ideo separatus fuit ad tempus, ut perpetuo eum retineres;
16. Not 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?
16. Non jam ut servum, sed super servum fratrem dilectum maxime mihi, quanto magis tibi et in carne et in Domino?
17. If thou count me therefore a partner, receive him as myself.
17. Si igitur me habes consortem, suscipe eum tanquam me.
18. If he hath wronged thee, or oweth thee ought, put that on mine account;
18. Si vero qua in re to laesit, vel aliquid debet, id mihi imputa
19. I 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.
19. Ego Paulus scripsi mea manu, ego solvam, ut ne dicam tibi, quod et to ipsum mihi debes.
15 For 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. (Genesis 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 only for 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 s…
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20
Philemon 1:20-25
20. Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord.
20. Certe frater, ego to fruar in Domino: refocilla mea viscera in Domino.
21. Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than Isay.
21. Persuasus de tua obedientia scripsi tibi, sciens etiam, quod supra id, quod scribo, facturus sis.
22. But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.
22. Simul vero praepara mihi hospitium; spero enim quod etiam per vestras precationes donabor vobis.
23. There salute thee Epaphras, my fellowprisoner in Christ Jesus;
23. Salutant to Epaphras concaptivus meus in Christo Iesu:
24. Marcus, Aristarchus, Demas, Lucas, my fellowlabourers.
24. Marcus, Aristarchus, Demas, Lucas, cooperarii mei.
25. The grace of our Lord Jesus Christ be with your spirit. Amen.
25. Gratia Domini nostri Iesu Christi cum spiritu vestro. Amen.
Written from Rome to Philemon by Onesimus a servant.
Ad Philemonem missa fuit e Roma per Onesimum servum.
20 Yea, 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 (Philemon 1:21) for writing so boldly, because he knew that Philemon would do more than he had been requested.
22 But 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.
24 Demas. This is the same person who afterwards forsook him, as he complains in the Second Epistle to Timothy (2 Timothy 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 ho…
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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-- (Ti2 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.
Source · Public Domain (CC Public Domain Mark 1.0)
4
always--joined by ALFORD with, "I thank my God."
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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 Plm 1:19 here implies that Philemon was his convert. Philemon, doubtless, was converted at Ephesus, or in some other place where he met Paul.
love and faith--The theological order is first faith then love, the fruit of faith. But he purposely puts Philemon's love in the first place, as it is to an act of love that he is exhorting him.
toward . . . toward--different Greek words: "towards" . . . "unto." Towards implies simply direction; unto, to the advantage of.
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6
That--The aim of my thanksgiving and prayers for thee is, in order that the, &c.
the communication of thy faith--the imparting of it and its fruits (namely, acts of love and beneficence: as Heb 13:16, "to communicate," that is, to impart a share) to others; or, the liberality to others flowing from thy faith (so the Greek is translated, "liberal distribution," Co2 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 Plm 1:5, "thy love and faith toward all saints"; Paul never ceases to mention him in his prayers, in order that his faith may still further show its power in his relation to others, by exhibiting every grace which is in Christians to the glory of Christ. Thus he paves the way for the request in behalf of Onesimus.
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7
For--a reason for the prayer, Plm 1:4-6.
we have--Greek, "we had."
joy and consolation--joined in Co2 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.
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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.
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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 (Plm 1:7).
being such an one--Explain, Being such a one as thou knowest me to be, namely,
Paul--the founder of so many churches, and an apostle of Christ, and thy father in the faith.
the aged--a circumstance calculated to secure thy respect for anything I request.
and now also a prisoner of Jesus Christ--the strongest claim I have on thy regard: if for no other reason, at least in consideration of this, through commiseration gratify me.
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10
I beseech thee--emphatically repeated from Plm 1:9. In the Greek, the name "Onesimus" is skilfully put last, he puts first a favorable description of him before he mentions the name that had fallen into so bad repute with Philemon. "I beseech thee for my son, whom I have begotten in my bonds, Onesimus." Scripture does not sanction slavery, but at the same time does not begin a political crusade against it. It sets forth principles of love to our fellow men which were sure (as they have done) in due time to undermine and overthrow it, without violently convulsing the then existing political fabric, by stirring up slaves against their masters.
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14 more notes on this passage are in the library.