Philemon 1

Philemon 1:1-7

Introduction – The introduction contains the address (Philemon 1:1-2), the customary blessing (Philemon 1:3), and a prayer of thanksgiving (Philemon 1:4-7). Outline – Here is a propose outline:

1. Salutation — Philemon 1:1-32. Paul’s Prayer of Thanksgiving — Philemon 1:4-7

Philemon 1:4-7

Paul’s Prayer of Thanksgiving – In Philemon 1:4-7 Paul expresses a pray of thanksgiving for Philemon’s love and service to all of the saints. He prays that Philemon’s expression of obedience to Paul in receiving Onesimus back as a brother in Christ would affect other believers who were dealing with the issue of slavery. In other words, Philemon was to set the example of how the Church is to deal with legalized slavery by treating them with love as brothers in Christ, and not with cruelty as purchased property. A Description of the Office of a Pastor – We find in Philemon 1:4-7 an amazingly simple description of the office and ministry of a pastor, who is to shepherd the sheep with love and compassion. Paul tells him in this passage that his walk of faith serves as an example for others to learn how to serve the Lord Jesus Christ. Philemon 1:4 I thank my God, making mention of thee always in my prayers, Philemon 1:5 Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints; Philemon 1:6 That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus. Philemon 1:6 — “That the communication of thy faith” – Word Study on “effectual” – Strong says the Greek word “effectual” (ἐνεργής) (G1756) means, “active, operative.” BDAG says it means, “effective, active, powerful.” Word Study on “acknowledging” – Strong says the Greek word “acknowledging” (ἐπίγνωσις) (G1922) means, “recognition, full discernment, acknowledgement.” BDAG says it means, “knowledge, recognition.” Note other uses of this Greek word:Ephesians 1:17, “That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him:” Ephesians 4:13, “Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:” Colossians 1:10, “That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God;” Colossians 3:10, “And have put on the new man, which is renewed in knowledge after the image of him that created him:” Philippians 1:9, “And this I pray, that your love may abound yet more and more in knowledge and in all judgment;” 2 Peter 1:2-3, “Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:” Also, 2 Corinthians 7:1, “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” Comments - Thayer translates this phrase, “participating” in the faith. BDAG translates this phrase, “that your participation in the faith may be made known through your deeds” (see BDAG κοινωνία 4). Philemon 1:6 — Comments – In Philemon 1:6 we read Paul’s prayer to them. He thanks God and prays the words of this verse. Paul is basically praying that Philemon’s expression of faith and love in regards to his acceptance of Onesimus as a brother in Christ would affect other believers who were dealing with the issue of slavery. In other words, Philemon was to set the example of how the Church is to deal with legalized slavery by treating them with love as brothers in Christ, and not with cruelty as purchased property. Scripture References - Note: Philippians 4:6, “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.” 1 Thessalonians 5:18, “In every thing give thanks: for this is the will of God in Christ Jesus concerning you.” Philemon 1:7 For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother. Philemon 1:7 — Comments – The reason that Philemon was able to bring refreshment to the souls of his fellow saints as mentioned in Philemon 1:7 is because he walked in love with them as Paul first mentioned in Philemon 1:4.

Philemon 1:8-21

Paul’s Plea for Onesimus – In Philemon 1:8-21, which is the body of this epistle, Paul gives a plea for Philemon to receive Onesimus back in the spirit of Christ. He wisely bases his plea, not on his power and authority to command Philemon, but rather, in a spirit of love and gentleness he exhorts him (Philemon 1:8-9). Paul refers to Onesimus initially, not as a slave, but as a servant of Christ and now a brother in the Lord (Philemon 1:10). This gives Onesimus the qualification of being profitable to both the author and the recipient (Philemon 1:11). Paul then offers him back to Philemon in a gesture of submission to the master’s will, while making him aware of his value to Paul (Philemon 1:12-14). After presenting Onesimus as a valuable asset (Philemon 1:10-14), Paul then leans on divine providence as a basis for receiving him as a brother in the Lord (Philemon 1:15-16).

Paul then uses his close relationship with Philemon as a basis for receiving Onesimus in a spirit of Christian love (Philemon 1:17-20). He seems to be attempting to make Philemon aware of the spiritual benefits of receiving Onesimus back that would make up for any material losses caused by his departure. Paul closes his plea on a positive note of affirmation that Philemon would consider his plea (Philemon 1:21) just has he preceded his plea on a positive note of thanksgiving (Philemon 1:4-7). Outline – Here is a proposed outline:

1. Exhortation of Love — Philemon 1:8-92. The Basis of Paul’s Plea — Philemon 1:10-20 Based On His Value — Philemon 1:10-14 Based On Divine Providence — Philemon 1:15-16 Based On Their Close Relationship — Philemon 1:17-203. Affirmation of Love — Philemon 1:21 Philemon 1:8-9 — Exhortation of Love - He wisely bases his plea, not on his power and authority to command Philemon, but rather, upon a spirit of love and gentleness by which Paul exhorts him (Philemon 1:8-9). Paul Bases His Plea on a Spirit of Willingness, and not Compulsion - Why does Paul say, “I beseech you” so many times in his epistles? Perhaps he uses this phrase because loves them dearly. Philemon 1:9 says, “for love’s sake I rather beseech thee.” He says this because he wants them to serve Christ willingly, and not “grudgingly, or of necessity” (2 Corinthians 9:7). 2 Corinthians 9:7, “Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.” They have a reward for serving Christ willingly, but a stewardship or responsibility though it be against their will. 1 Corinthians 9:17, “For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me.” He beseeches them so that their Christian deeds would not be by compulsion, but of their own free will. Philemon 1:14, “But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.” Peter tells the bishops to oversee the flock, not from compulsion (by force), but willingly oversee the flock. 1 Peter 5:2, “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind;” For example, when a father teachers a child, he had much rather see his child obey willingly rather than to obey just because he is made to do so, although sometimes commandments are necessary to a child. If Paul would have forced Philemon into a decision, he may have obtained freedom for Onesimus, but he would have brought Philemon into religious bondage. Philemon 1:8 Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient, Philemon 1:8 — Word Study on “to enjoin” – Webster says the English word “enjoin” means, “to order, to charge.” Philemon 1:8 — “that which is convenient” – Comments - Paraphrasing, “what is proper, or one’s duty to do.”

Philemon 1:10-20

The Basis for the Plea - Paul then presents his plea while presenting three reasons to Philemon for receiving him back. Outline – Here is a proposed outline:

1. Based on His Value — Philemon 1:10-142. Based on Divine Providence — Philemon 1:15-163. Based on Their Close Relationship — Philemon 1:17-20

Philemon 1:15-16

Paul Bases His Plea on Divine Providence - After presenting Onesimus as a valuable asset (Philemon 1:10-14), Paul then leans on divine providence as a basis for receiving back his runaway slave as a brother in the Lord (Philemon 1:15-16). In Philemon 1:15-16 Paul tells Philemon that Onesimus possibly departed for a season in order that the outcome would be to receive him forever. Here Paul appeals to divine providence. It is important to note that Paul was not making this up, but rather, he was looking deeper and wider into this issue than most people can see. The longer we serve the Lord, the more we see God’s hand in our lives as divine providence. Paul knew very well how God oversees the smallest areas of our lives. Philemon 1:15 For perhaps he therefore departed for a season, that thou shouldest receive him for ever; Philemon 1:16 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? Philemon 1:16 — “both in the flesh, and in the Lord” - Comments - Note 2 Corinthians 5:16-17. When we are saved, we are still in the flesh, but are new creatures in the eyes of Jesus Christ. 2 Corinthians 5:16-17, “Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more. Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.”

Philemon 1:17-20

Paul Bases His Plea on His Close Relationship with Philemon – Paul then uses his close relationship with Philemon as a basis for receiving Onesimus in a spirit of Christian love (Philemon 1:17-20). He seems to be attempting to make Philemon aware of the spiritual benefits of receiving Onesimus back that would make up for any material losses caused by his departure. Philemon 1:19 — “I Paul have written it with mine own hand” - Comments - Paul wrote his salutations as a signature of authenticity (2 Thessalonians 3:17) just like we place our signature today at the end of a document. He may have written entire epistles as indicated in Philemon 1:19. However, there are indications in six of his epistles that Paul used an amanuensis to write most of his letters. Romans 16:22, “I Tertius, who wrote this epistle, salute you in the Lord.” 1 Corinthians 16:21, “The salutation of me Paul with mine own hand.” Galatians 6:11, “Ye see how large a letter I have written unto you with mine own hand.” Colossians 4:18, “The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen.” 2 Thessalonians 3:17, “The salutation of Paul with mine own hand, which is the token in every epistle: so I write.” Philemon 1:19, “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.” Philemon 1:19 — Comments - Paul reminds Philemon of his own conversion so that he will remember how God had mercy upon him in hopes that Philemon would take it upon himself to share this same mercy on Onesimus and see the inconsistency of his act of enslavement over him. Philemon 1:17-19 — Comments – Paul’s Efforts to Reconcile Onesimus with Philemon - Philemon 1:17-19 shows that Paul was sending back Onesimus to make things right with his master, who he has apparently wronged. We can only speculate as to how Onesimus may have wronged him. Perhaps he took some money or other items secretly in order to pay his travel expenses to Rome. Paul was willing to pay his debt, but he first reminded Philemon that he owed Paul a greater spiritual debt for bringing him to Christ. In this passage of Scripture Paul gives Philemon two charges, each one anticipating the objectives of the former. Paul first tells Philemon to receive Onesimus. If Philemon had an objection because of his slave’s wrongdoing, Paul follows with a charge to put any wrongdoing on his own account. Paul then reminds Philemon of a person debt, putting Philemon in a position where no was not a reasonable response.

Philemon 1:21

Paul’s Affirmation of Love - Paul closes his plea on a positive note of affirmation that Philemon would consider his plea (Philemon 1:21) just has he preceded his plea on a positive note of thanksgiving (Philemon 1:4-7). Philemon 1:21 Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say.

Philemon 1:22-25

The Conclusion – The conclusion contains a comment on Paul’s intend to visit Philemon, a list of Paul’s co-workers sending greetings, and a benediction. Outline – Here is a proposed outline:

1. Final Greetings — Philemon 1:22-242. Benediction — Philemon 1:25 Philemon 1:22-24 — Final Greetings – Paul closes his epistle with a comment on his intent to visit Philemon soon (Philemon 1:22), and he sends greetings from his co-workers to those in Colossi (Philemon 1:23-24). Philemon 1:22 But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you. Philemon 1:22 — Comments – Paul uses the second person plural in Philemon 1:22 to tell him that he was coming to see all of those who were a part of this house church (Philemon 1:2). In other words, Paul was not just coming to see Philemon, but he also wanted to see how this congregation had responded to Philemon’s decision to free his slave Onesimus. We know that Paul intended on traveling on to Spain after his trip to Rome (Romans 15:24). Romans 15:24, “Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.” However, we read in his Prison Epistles, which were written approximately four years later, how Paul made the decision to immediately return to Asia after his Roman imprisonment and strengthen the churches there. Note Paul’s second reference in the Prison Epistles of his plans to visit Asia. Philippians 2:24, “But I trust in the Lord that I also myself shall come shortly.” The reason for Paul’s change of plans may be that it had been reported to Paul about the heresies that were attacking the Colossian church and perhaps other nearby churches in Asia. Philemon 1:23 There salute thee Epaphras, my fellowprisoner in Christ Jesus; Philemon 1:24 Marcus, Aristarchus, Demas, Lucas, my fellowlabourers. Philemon 1:24 — “my fellowlabourers” - Comments - Eusebius (A.D. 260 to 340) tells us that Paul is referring here to many of those whom he has listed in several of his epistles, giving them an eternal memorial by calling their names in his writings. “But the number and the names of those among them that became true and zealous followers of the apostles, and were judged worthy to tend the churches rounded by them, it is not easy to tell, except those mentioned in the writings of Paul. For he had innumerable fellow-laborers, or “fellow-soldiers,” as he called them, and most of them were honored by him with an imperishable memorial, for he gave enduring testimony concerning them in his own epistles.” (Ecclesiastical History 3.4.3-4) We can find the names of several of his fellowlabourers, then, by simply looking in his epistles. See a long list of names in Romans 16.Philemon 1:23-24 — Comments - Greetings from Paul’s Co-Workers – Philemon 1:23-24 contains greetings from five of Paul’s co-workers. Although the KJV is a little difficult to read in this passage, the ASV makes the Greek text more understandable by reading, “Epaphras, my fellow-prisoner in Christ Jesus, saluteth thee; and so do Mark, Aristarchus, Demas, Luke, my fellow-workers.” We find these same five names of Epaphras, Mark, Aristarchus, Demas and Luke in the closing greetings of the epistle to the Colossians (Colossians 4:10-14). However, we find a sixth name, Justus, in the Colossian letter that is not given here in Philemon 1:23-24. Philemon 1:23-24 — Comments – Paul’s Fellowlabourers – Paul uses the words “fellowprisoners,” “fellowlabourers,” and “fellowhelpers” in a number of his epistles. These words go deeper in meaning than just describing their personal relationships with Paul. It also describes their spiritual relationship with him in the sense that as they were partners and partakers of Paul’s labours and sufferings, they will also be partakers of his heavenly rewards. In other words, these words describe people would receive the same rewards in heaven that Paul would receive because they stood with him during these difficult times. Philemon 1:25 — Benediction - Paul ends his letter with a benediction prayer to all of his recipients. The phrase “your spirit” is a plural pronoun referring to all of those listed in his opening greeting.Philemon 1:25 The grace of our Lord Jesus Christ be with your spirit. Amen. Philemon 1:25 — “The grace of our Lord Jesus Christ be with your spirit” - Comments - In a similar way that the early apostles were instructed by Jesus to let their peace come upon the home of their host (Matthew 10:13), so did Paul the apostle open every one of his thirteen New Testament epistles with a blessing of God’s peace and grace upon his readers. Matthew 10:13 shows that you can bless a house by speaking God’s peace upon it. Matthew 10:13, “And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.” This practice of speaking blessings upon God’s children may have its roots in the Priestly blessing of Num 6:22-27, where God instructed Moses to have the priests speak a blessing upon the children of Israel. Now Paul closes his epistle to Philemon by restating the blessing that he opened his epistle with in Philemon 1:3. Philemon 1:25 — “The grace of our Lord Jesus Christ be with your spirit” - Comments - In Philemon 1:25 Paul basically commends them into the hands of the Lord Jesus Christ, in much the same way that he did in the book of Acts. We find this statement at the end of all of Paul’s epistles. Acts 14:23, “And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.” Acts 20:32, “And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.” Philemon 1:25 — “Amen” – Comments - In the Textus Receptus the word “Amen” is attached to the end of all thirteen of Paul’s epistles, as well as to the Gospels of Matthew and Mark, and to the General Epistles of Hebrews , 1, 2 Peter , 1, 2 John, and to the book of Revelation. However, because “Amen” is not supported in more ancient manuscripts many scholars believe that this word is a later liturgical addition. For example, these Pauline benedictions could have been used by the early churches with the added “Amen.”