Philemon 1
BBCPhilemon 1:1
I. SALUTATION (Vv. 1-3) V. 1 Paul introduces himself as a prisoner rather than as an apostle. He could have used his authority, but he prefers to appeal from what might seem a low place of disadvantage. Yet the apostle gilds this low place with the glory of heaven. He is a prisoner of Christ Jesus. Not for a minute will he grovel as a prisoner of Rome! He sees beyond the emperor to the King of kings. Timothy was with him as he wrote, and so he links this faithful disciple with him, though the Letter is obviously Paul’s. The main addressee is Philemon. His name means affectionate, and apparently he was true to his name because Paul describes him as our beloved friend and fellow laborer. V. 2 Since Apphia is a feminine name, most scholars assume that she was Philemon’s wife. The fact that the Letter is addressed in part to her reminds us that Christianity exalts womanhood. Later we shall see how it also exalts slaves. Sanctified imagination has almost invariably identified Archippus as the son of Philemon. We can’t be sure, but we do know that he was actively engaged in the Christian warfare. Paul honors him as a fellow soldier. We can picture him as a dedicated disciple of the Lord Jesus, on fire with a holy passion. In Colossians, Paul singled him out for special attention: And say to Archippus, Take heed to the ministry which you have received in the Lord, that you may fulfill it (Col_4:17). If Philemon, Apphia, and Archippus give us a picture of a NT Christian family, the expression the church in your house calls up the image of a NT church. It seems clear from this that Philemon’s house was the meeting place for an assembly of believers. It was there they gathered for worship, prayer, and Bible study. From there they went forth to witness for Christ in a world that would never welcome their message but would never forget it either. As they met together in Philemon’s home, the Christians were all one in Christ Jesus. Rich and poor, male and female, master and slaveall were there as full-fledged members of the family of God.
As soon as they returned to the work-a-day world, their social distinctions would reappear. But at the Lord’s Supper, for instance, they were all on the common level of the holy priests. Philemon would have no precedence over Onesimus. V. 3 Paul’s characteristic greeting seems to embody the best he could desire for those he loved. Grace includes all the undeserved favor which God showers on His people. Peace here is the spiritual serenity and poise which stabilize the lives of those who are taught by His grace. Both blessings come from God our Father and the Lord Jesus Christ. This is full of significance. It means that the Lord Jesus is equal with God the Father in bestowing grace and peace. It would be blasphemy to give such honor to Christ if He were not truly and fully God.
Philemon 1:4
II. PAUL’S THANKSGIVING AND PRAYER FOR PHILEMON (Vv. 4-7) V. 4 Whenever Paul prayed for Philemon, he thanked God for this noble brother. We have every reason to believe that he was a choice trophy of the grace of Godthe kind of man you would like to have as a friend and brother. Some commentators suggest that Paul is using diplomacy in these opening verses, that his purpose is to soften Philemon’s heart to receive Onesimus back again. This ascribes an unworthy motive to the apostle and casts a shadow over the inspired text. Paul would not have said it if he had not sincerely meant it. V. 5 There were two qualities in Philemon’s character that gave great joy to Paulhis love and the faith which he had toward the Lord Jesus and toward all the saints. His faith in Christ showed he had the root of divine life and his love toward all the saints showed that he had the fruit as well. His faith was productive. In Eph_1:15-16 and Col_1:3-4 Paul expressed similar thanks for the saints to whom those Letters were addressed. However, in those places he put faith before love. Here he puts love before faith. Why the difference? Maclaren answers: The order here is the order of analysis, digging down from manifestation to cause. The order in the parallel passages is the order of production ascending from root to flower.There is another interesting feature of Paul’s arrangement here.
He divides the expression Love toward all the saints by inserting faith … toward the Lord Jesus after love. We might put it as follows: love (and faith … toward the Lord Jesus) toward all the saints. The object of faith is the Lord Jesus. The object of love is the saints. But Paul wraps the faith clause with the love clause, as if to forewarn Philemon that he is about to have a special opportunity to manifest the reality of his faith by showing love to the slave Onesimus. Thus there is special emphasis in the word allall the saints. V. 6 The previous two verses expressed Paul’s thanks for Philemon. This one discloses the nature of the apostle’s prayer for him. The sharing of your faith means the practical kindness which Philemon showed to others. We can share our faith not only by preaching Christ but also by feeding the hungry, clothing the destitute, comforting the bereaved, relieving the distressedyes, even by forgiving a runaway slave. Paul prayed then that Philemon’s life of benevolence would lead many to acknowledge that all his good deeds came from Christ Jesus. There is tremendous power and influence in a life where the love of God is manifest. It is one thing to read about love in a book, but how compelling it is to see the Word become flesh in a human life! V. 7 News of Philemon’s overflowing generosity and self-sacrificial love traveled from Colosse to Rome, bringing great joy (or thanksgiving, NKJV margin) and comfort to Christ’s prisoner. It had been a great privilege for Paul to lead Philemon to the Lord, but now how rewarding it was to hear that his child in the faith was going on well for the Lord. How assuring it was to know that the hearts of the saints were being greatly refreshed by this beloved broth er, and especially by his love. No one lives to himself, and no one dies to himself. Our actions affect others. We cannot measure the range of our influence. We have limitless potential for good or for evil.
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III. PAUL’S PLEA FOR ONESIMUS (Vv. 8-20) V. 8 Now Paul comes to the main purpose of the Letter. He is about to intercede for Onesimus. But how will he approach the subject? As an apostle, he could justifiably say to Philemon, Now, my brother, it is your duty as a believer to forgive and restore this runaway, and that’s exactly what I’m telling you to do. Paul could have ordered him to do it, and Philemon would no doubt have obeyed. But that would have been a hollow victory in this case. V. 9 If the apostle did not win Philemon’s heart, then Onesimus might have returned to an icy reception. Only obedience that was motivated by love would make the slave’s status in the home tolerable. Perhaps as he wrote this, Paul thought of the Savior’s words: If you love Me, keep My commandments (Joh_14:15). And so for love’s sake, he preferred to appeal rather than to order. Would Philemon’s love reach across the sea where an aged ambassador of Christ was a prisoner for the Lord Jesus? Would he be moved by two considerationsPaul, the aged, and now also a prisoner?
We do not know exactly how old the apostle was at this time. Estimates range from fifty-three to sixty-three. That might not seem old today, but he was probably prematurely old because of the way he had burnt himself out in the service of Christ. And now he was a prisoner for Jesus Christ. In mentioning this, he wasn’t looking for sympathy, but he did hope that Philemon would weigh these factors in making his decision. V. 10 In the original of this verse the name Onesimus comes last. I appeal to you, concerning a son of mine, whom I have begotten while in my chainsOnesimus. By the time Philemon reached the name of his derelict slave, he was completely disarmed. Imagine his surprise when he learned that the scoundrel had been converted and, even more surprising, had been led to Christ through Paul, the prisoner! One of the hidden delights of the Christian life is to see God working in marvelous, miraculous ways, revealing Himself in converging circumstances that cannot be explained by coincidence or chance. First Paul had led Philemon to the Lord. Then the apostle had later been arrested and taken to Rome for trial. Philemon’s slave had run away and made his way to Rome. Somehow or other he had met Paul and had been converted. Master and slave were both born again through the same preacher but in widely separated places and under quite different circumstances. Was it a coincidence? V. 11 The name Onesimus means profitable. But when he ran away, Philemon was probably tempted to call him a worthless rascal. Paul says, in effect, Yes, he was useless as far as you were concerned, but now he is useful to you and to me. The slave who was returning to Philemon was a better slave than the one who had run away. It has been said that in NT times Christian slaves commanded a higher price on the market than others. It should be true today that Christian employees are more valuable as workers than unbelievers. V. 12 The attitude of the NT toward slavery comes into focus in this Epistle. We notice that Paul does not condemn slavery or prohibit it. In fact, he sends Onesimus back to his master. But the abuses connected with slavery are condemned and prohibited throughout the NT. Maclaren writes: The New Testament … meddles directly with no political or social arrangements, but lays down principles which will profoundly affect these, and leaves them to soak into the general mind. Forcible revolution is not the Bible way to correct social evils. The cause of man’s inhumanity lies in his own fallen nature. The gospel attacks the root cause, and offers a new creation in Christ Jesus. It is conceivable that a slave who has a kind master might be better off than if he were independent. This is true, for instance, of believers, who are bondservants of the Lord Jesus. Those who are His slaves enjoy the truest form of freedom. In sending Onesimus back to Philemon, Paul was not doing an injustice to the slave. Both master and slave were believers. Philemon would be obligated to treat him with Christian kindness. Onesimus would be expected to serve with Christian faithfulness. The deep affection which the apostle had for Onesimus is expressed in the words sending … my own heart. Paul felt as if he were losing a part of himself. We should notice that the important principle of restitution is set forth. Now that Onesimus was saved, was it necessary for him to return to his former master? The answer is definitely Yes. Salvation removes the penalty and power of sin, but it does not cancel debts. The new Christian is expected to settle all unpaid accounts and to make right all wrongs, insofar as it is humanly possible. Onesimus was obligated to return to his master’s service, and to repay any money which he might have stolen. V. 13 The apostle’s personal preference would have been to keep Onesimus with him in Rome. There were many things that the converted slave could have done for Paul while he was imprisoned for the gospel’s sake. And this would have been an opportunity for Philemon to minister to the apostleby providing an assistant. But it would have the drawback of being done without Philemon’s knowledge or permission. V. 14 Paul would not force a kindness from the slave’s owner by keeping Onesimus with him in Rome. He would do nothing in connection with Onesimus without Philemon’s consent. The kindness would be robbed of its beauty if it were done by compulsion and not by a free and loving willingness. V. 15 It is a mark of spiritual maturity to be able to look beyond the adverse circumstances of the moment and see God working all things together for good to those who love Him (Rom_8:28). When Onesimus ran away, perhaps Philemon was filled with bitterness and a sense of financial loss. Would he ever see the slave again? Now Paul traces the rainbow through the dark clouds. Onesimus was lost to the family in Colosse for a while that they might have him back forever. This should be the comfort of Christians who lose believing relatives and friends in death. The separations are for a little while; the reunion will be eternal. V. 16 Philemon was not only getting Onesimus backhe was receiving him under better conditions than he had ever known him before. It would no longer be the customary master-slave relationship. Onesimus was now more than a slave; he was a beloved brother in the Lord. Henceforth the fear motive would be replaced by the love motive. Paul had already enjoyed his fellowship as a beloved brother. But now he would no longer have him there in Rome. The apostle’s loss would be Philemon’s gain. He would now know Onesimus as a brother both in the flesh and in the Lord. The former slave would justify Paul’s confidence both in the flesh, that is, by his devoted service in a physical way, and in the Lord, that is, by his fellowship as a believer. V. 17 The apostle’s request is startling both in its boldness and in its tenderness. He asks Philemon to receive Onesimus as he would receive the apostle himself. He says: If then you count me as a partner, receive him as you would me. The words are reminiscent of the Savior’s statements: He who receives you receives Me, and he who receives Me receives Him who sent Me (Mat_10:40), and, Inasmuch as you did it to one of the least of these My brethren, you did it to Me (Mat_25:40). They also remind us that God has accepted us in the Person of His Son, that we are as near and dear to God as Christ is. If Philemon considered Paul as a partner, as one with whom he was in fellowship, then the apostle asks him to receive Onesimus on the same basis. This doesn’t require that Onesimus be treated as a perpetual guest in the family with no obligation to work. He would still be a servant in the home, but one who belonged to Christ and was therefore a brother in the faith. V. 18 The apostle doesn’t say that Onesimus had stolen anything from Philemon, but this verse suggests such a possibility. Certainly theft was one of the cardinal sins of slaves. Paul is willing to accept responsibility for any loss that Philemon might have sustained. He recognizes that restitution should be made. The conversion of Onesimus did not cancel his debts to man. So Paul tells Philemon to put that on his account. We cannot read this without being reminded of the enormous debt which we had contracted as sinners, and of how it was all charged to the account of the Lord Jesus at Calvary. He paid the debt in full when He died as our Substitute. We are also reminded here of Christ’s ministry as our Advocate. When Satan, the accuser of the brethren, brings charges against us for wrongs we have done, our blessed Lord says in effect, Charge that to My account. The doctrine of reconciliation is illustrated in this book. Onesimus had been estranged from Philemon because of wrongdoing.
Through the ministry of Paul (we have every reason to believe) the distance and enmity were removed. The slave was reconciled to his master. So we were estranged from God because of our sin. But through the death and resurrection of Christ, the cause of enmity has been removed and believers are reconciled to God. V. 19 Ordinarily Paul dictated his Letter to someone else, writing only the closing lines with his own hand. We can’t be sure whether he wrote this entire Letter by hand, but at this point at least he took the pen and, in his familiar scrawl, committed himself to pay any debts incurred by Onesimus. He would do this in spite of the fact that Philemon owed him a considerable debt. Paul had led him to the Lord. He owed his spiritual life to the apostle, as far as the human instrument was concerned. But Paul would not press him for payment of the debt. V. 20 Addressing Philemon as brother, the aged Paul asks only for some benefit in the Lord, some refreshment in Christ. He is pleading that Onesimus be received graciously, that he be forgiven and restored to his place of service in the householdnot now as a slave but as a brother in the family of God.
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IV. CLOSING REMARKS (Vv. 21-25) V. 21 The apostle had every confidence that Philemon would do even more than was requested. He himself had been freely forgiven by Christ. He would not do less, surely, for Onesimus. We have then a vivid illustration of Eph_4:32 : And be kind to one another, tenderhearted, forgiving one another, just as God in Christ also forgave you.V. 22 But how would Paul know how Philemon had treated Onesimus? He hoped to visit Colosse and be a guest in Philemon’s home. He expected to be released by the civil authorities in answer to the prayers of the Christians.
And so he asks Philemon to prepare a guest room for him. Perhaps that would have been one of the first tasks assigned to Onesimus: Get the guest room ready for our brother Paul. We do not know whether Paul ever reached Colosse. All we can do is assume that the guest room was ready for him, and that all the members of the household were eager to see him, their hearts having been knitted together in love. V. 23 Epaphras may have been the one who planted the assembly in Colosse (Col_1:7-8; Col_4:12-13). Now a fellow prisoner with Paul in Rome, he joins in sending greetings to Philemon. V. 24 With Paul at this time were Mark, Aristarchus, Demas, and Luke. These names are also mentioned in Col_4:10, Col_4:14. Jesus, called Justus, is mentioned in Colossians 4, though omitted here for some reason. Mark was the writer of the Second Gospel. He had proved to be a faithful servant of the Lord after his early failure (2Ti_4:11, cf. Act_13:13; Act_15:36-39). Aristarchus, a believer from Thessalonica, accompanied Paul on several journeys including the trip to Rome. In Col_4:10, Paul called him my fellow prisoner. Demas later forsook Paul, having loved this present world (2Ti_4:10). Luke, the beloved physician, proved to be a faithful companion and helper to the end (2Ti_4:11). V. 25 The Letter closes with Paul’s characteristic benediction. He wishes the grace of our Lord Jesus Christ to be with Philemon’s spirit. Life can hold no greater blessing than the unmerited favor of the Savior as one’s moment-by moment experience. To walk in the constant realization and enjoyment of His Person and work is all that heart can desire. Paul laid down his pen and handed the Letter to Tychicus for delivery to Philemon. Little did he realize the extent to which the message of this Epistle would influence Christian behavior for centuries to follow. The Letter is a classic of love and courtesy, as applicable today as it was when it was written. Amen.