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Philemon 1

Hendriksen
‹ Chapter 0 Philemon — All Chapters Chapter 2 ›

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size StandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsBoldUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsItalicUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsUnderlineColorclBlueUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsUnderlineColorclBlueSubSuperScriptTypervsssSuperScriptUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsBoldfsUnderlineColorclBlueSubSuperScriptTypervsssSuperScriptUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsItalicfsUnderlineColorclBlueUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsItalicColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size-9 2 0 0 2 0 2 RVStyle2 �BiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabsStandardSpaceBefore SpaceAfterTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 6 1 3 8 0 0 Commentary) 6 2 3 12 0 0 on) The Epistle To Philemon) 7 1 -1 9 0 0 ) 7 3 3 8 0 0 EPISTLE TO PHILEMON ) Outline of Philemon ) Theme: ) 8 1 -1 9 0 0 Paul s Request for the Kind Reception of the Fugitive Slave Onesimus) 7 1 -1 9 0 0 ) 7 7 3 8 0 0 I. Opening Salutation, verses 1 3 ) II. Thanksgiving and Prayer, verses 4 7 ) III. Plea in Behalf of Onesimus, Including Request for Lodging, verses 8 22 ) IV. Greetings and Closing Salutation, verses 23 25 ) 1 3 ) I. Opening Salutation ) 1 Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon our beloved (brother) and fellow-worker 2 and to Apphia our sister and to Archippus our fellow-soldier and to the church in your house; 3 grace to you and peace from God our Father and the Lord Jesus Christ. ) 8 1 3 8 0 “tw://bible.?id=51.1.1|AUTODETECT|” For the form or structure of Paul s letters see on ) 13 1 -1 9 0 “tw://bible.?id=51.1.1|AUTODETECT|” Col. 1:1) 8 1 -1 9 0 “tw://bible.?id=51.1.2|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=51.1.2|AUTODETECT|” 2) 8 1 -1 9 0 “tw://bible.?id=57.1.2|AUTODETECT|” . For a discussion of the persons addressed here in ) 13 1 -1 9 0 “tw://bible.?id=57.1.2|AUTODETECT|” Philem. 1, 2) 8 1 -1 9 0 0 , and for all other matters of an introductory nature see the opening section of this book, the Introduction to Colossians and Philemon.) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 1, 2.) 7 1 -1 9 0 0 The Salutation opens with the words ) 6 1 -1 9 0 0 Paul, a prisoner.) 7 1 -1 9 0 “tw://bible.?id=49.3.1|AUTODETECT|” Cf. verse 9; also ) 14 1 -1 9 0 “tw://bible.?id=49.3.1|AUTODETECT|” Eph. 3:1) 7 1 -1 9 0 “tw://bible.?id=49.4.1|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=49.4.1|AUTODETECT|” 4:1) 7 1 -1 9 0 “tw://bible.?id=55.1.8|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=55.1.8|AUTODETECT|” II Tim. 1:8) 7 1 -1 9 0 0 . He adds ) 6 1 -1 9 0 0 of Christ Jesus.) 7 1 -1 9 0 0 In every reference to himself as a prisoner Paul always stresses the fact that as such he belongs to his Lord, for it was while engaged in ) 8 1 -1 9 0 0 his) 7 1 -1 9 0 0 service and thus for ) 8 1 -1 9 0 0 his) 7 1 -1 9 0 “tw://bible.?id=49.1.22|AUTODETECT|” sake that he was imprisoned. Moreover, all the details of the imprisonment as well as its outcome, whether it be the death-sentence or acquittal, are in the hands that were pierced for this prisoner, those very hands that now control the entire universe in the interest of the church 14 1 -1 9 0 “tw://bible.?id=49.1.22|AUTODETECT|” Eph. 1:22) 7 1 -1 9 0 0 ). Paul s imprisonment is therefore a very honorable one. The mention of himself as a prisoner of Christ Jesus is also very tactful, probably implying, In comparison with the ) 8 1 -1 9 0 0 sacrifice) 7 1 -1 9 0 0 that I am making is not the ) 8 1 -1 9 0 0 favor) 7 1 -1 9 0 0 which I am asking you to grant a rather easy matter? See Summary at the close of this chapter for a discussion of the apostle s tactfulness as shown in this letter. See also in the Appendix, Scripture on Tactfulness. Paul continues, ) 6 1 -1 9 0 0 and Timothy our brother.) 7 1 -1 9 0 “tw://bible.?id=51.1.1|AUTODETECT|” For this addition see on ) 14 1 -1 9 0 “tw://bible.?id=51.1.1|AUTODETECT|” Col. 1:1) 7 1 -1 9 0 “tw://bible.?id=57.1.7|AUTODETECT|” . For brother see also ) 14 1 -1 9 0 “tw://bible.?id=57.1.7|AUTODETECT|” Philem. 7) 7 1 -1 9 0 0 and 20, where this designation of intimate spiritual relationship and tender love is applied to Philemon (giving us the right to insert it parenthetically after the words our beloved in verse 1), and verse 16, where it is used with reference to Onesimus. ) 7 1 3 8 0 0 The letter is addressed ) 6 1 -1 9 0 0 to Philemon our beloved (brother) and fellow-worker.) 7 1 -1 9 0 0 In Christ and for his sake, Philemon, a resident of Colosse, is loved by Paul, by Timothy, and by every believer who has heard of him. He is loved by Christ and has the characteristics of a brother. In the companion-letter, Colossians, Paul speaks of Epaphras as beloved ) 8 1 -1 9 0 0 fellow-servant ) 7 1 -1 9 0 0 (1:7), of Tychicus and Onesimus as beloved ) 8 1 -1 9 0 0 brothers ) 7 1 -1 9 0 0 (14:7, 9), and of Luke as the beloved ) 8 1 -1 9 0 0 physician ) 7 1 -1 9 0 “tw://bible.?id=57.1.7|AUTODETECT|” (4:14). Philemon is also called fellow-worker. It is not impossible that he had been assisting Paul in spiritual work during the latter s prolonged ministry in Ephesus and had continued his evangelical labors after the apostle s departure from Asia Minor. But, aside from this, would not what is recorded concerning him in ) 14 1 -1 9 0 “tw://bible.?id=57.1.7|AUTODETECT|” Philem. 7) 7 1 -1 9 0 0 entitle him to be called fellow-worker? Paul had many fellow-workers. Among them were such ) 8 1 -1 9 0 0 men) 7 1 -1 9 0 “tw://bible.?id=45.16.9|AUTODETECT|” as Urbanus 14 1 -1 9 0 “tw://bible.?id=45.16.9|AUTODETECT|” Rom. 16:9) 7 1 -1 9 0 “tw://bible.?id=45.16.21|AUTODETECT|” ), Timothy 14 1 -1 9 0 “tw://bible.?id=45.16.21|AUTODETECT|” Rom. 16:21) 7 1 -1 9 0 “tw://bible.?id=46.3.9|AUTODETECT|” ), Apollos 14 1 -1 9 0 “tw://bible.?id=46.3.9|AUTODETECT|” I Cor. 3:9) 7 1 -1 9 0 “tw://bible.?id=47.8.23|AUTODETECT|” ), Titus 14 1 -1 9 0 “tw://bible.?id=47.8.23|AUTODETECT|” II Cor. 8:23) 7 1 -1 9 0 “tw://bible.?id=50.2.25|AUTODETECT|” ), Epaphroditus 14 1 -1 9 0 “tw://bible.?id=50.2.25|AUTODETECT|” Phil. 2:25) 7 1 -1 9 0 “tw://bible.?id=50.4.3|AUTODETECT|” ), Syzygus and Clement 14 1 -1 9 0 “tw://bible.?id=50.4.3|AUTODETECT|” Phil. 4:3) 7 1 -1 9 0 “tw://bible.?id=51.4.11|AUTODETECT|” ), Jesus Justus 14 1 -1 9 0 “tw://bible.?id=51.4.11|AUTODETECT|” Col. 4:11) 7 1 -1 9 0 “tw://bible.?id=57.1.23|AUTODETECT|” ), Mark, Aristarchus, Demas, and Luke 14 1 -1 9 0 “tw://bible.?id=57.1.23|AUTODETECT|” Philem. 23) 7 1 -1 9 0 0 ); ) 8 1 -1 9 0 0 the married couple) 7 1 -1 9 0 “tw://bible.?id=45.16.3|AUTODETECT|” Aquila and Priscilla or Prisca 14 1 -1 9 0 “tw://bible.?id=45.16.3|AUTODETECT|” Rom. 16:3) 7 1 -1 9 0 0 ); and such ) 8 1 -1 9 0 0 women) 7 1 -1 9 0 “tw://bible.?id=50.4.2|AUTODETECT|” as Euodia and Syntyche 14 1 -1 9 0 “tw://bible.?id=50.4.2|AUTODETECT|” Phil. 4:2) 7 1 -1 9 0 “tw://bible.?id=45.16.0|AUTODETECT|” ) and those mentioned in ) 14 1 -1 9 0 “tw://bible.?id=45.16.0|AUTODETECT|” Rom. 16) 7 1 -1 9 0 0 . What should be stressed in this connection is the fact that the apostle considers them fellow-workers not only in the sense that they were ) 8 1 -1 9 0 0 his) 7 1 -1 9 0 0 but also in the sense that they were ) 8 1 -1 9 0 0 God s) 7 1 -1 9 0 “tw://bible.?id=46.3.9|AUTODETECT|” co-laborers. And in the latter sense Paul himself was also a fellow-worker 14 1 -1 9 0 “tw://bible.?id=46.3.9|AUTODETECT|” I Cor. 3:9) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 Very closely associated with Philemon and mentioned in one breath with him as those to whom the opening salutation and in a more general sense the entire letter is addressed are two other persons. Hence, the sentence continues, ) 6 1 -1 9 0 0 and to Apphia our sister and to Archippus our fellow-soldier.) 7 1 -1 9 0 0 After mentioning them and the church in ) 8 1 -1 9 0 0 your) 7 1 -1 9 0 0 (Philemon s) house, and pronouncing upon them all 8 1 -1 9 0 0 you) 7 1 -1 9 0 0 ) the salutation proper (verse 3), the writer again more specifically addresses Philemon himself 8 1 -1 9 0 0 you) 7 1 -1 9 0 0 and ) 8 1 -1 9 0 0 your,) 7 1 -1 9 0 0 not ) 8 1 -1 9 0 0 you) 7 1 -1 9 0 0 and ) 8 1 -1 9 0 0 your) 7 1 -1 9 0 0 ) throughout the entire body of the letter (verse 6b is probably no exception), returning to the plural 8 1 -1 9 0 0 your) 7 1 -1 9 0 0 ), as was to be expected, in the reference to the prayers of the congregation (verse 22) and in the closing salutation (verse 25). The inference would seem to be warranted that Philemon, who with the aforementioned exceptions, is addressed in the singular throughout, is the head of the family, and that Apphia and Archippus are members of this family. Apphia may well have been Philemon s wife, and Archippus their son. Although this view of the matter cannot be demonstrated beyond possibility of contradition, deviating theories have failed to convince many apart from those who propose them. It is not difficult to understand this use of the second person singular throughout the body of the letter. The missive is a request for the kind reception of the fugitive slave Onesimus who is being returned to his master.

It is, accordingly, in the final analysis up to Philemon himself not up to Apphia, Archippus, or even the church whether this request will be granted. But although Philemon himself must make the decision, the others, too, must hear the letter. Let them therefore assist Philemon to do his duty. Let them also hear how Paul, by the inspiration of the Holy Spirit, would solve the important problem of the fugitive slave. Their minds, too, will thus be illumined and their sympathies broadened. ) 7 1 3 8 0 0 Apphia is called our sister. This is true not ) 8 1 -1 9 0 0 literally) 7 1 -1 9 0 0 or ) 8 1 -1 9 0 0 physically,) 7 1 -1 9 0 “tw://bible.?id=43.11.1|AUTODETECT|” as Mary and Martha were sisters of Lazarus 14 1 -1 9 0 “tw://bible.?id=43.11.1|AUTODETECT|” John 11:1) 7 1 -1 9 0 0 ), nor ) 8 1 -1 9 0 0 metaphorically,) 7 1 -1 9 0 “tw://bible.?id=63.1.13|AUTODETECT|” referring to a church 14 1 -1 9 0 “tw://bible.?id=63.1.13|AUTODETECT|” II John 13) 7 1 -1 9 0 0 ), but ) 8 1 -1 9 0 0 spiritually:) 7 1 -1 9 0 0 Apphia is our sister in the sense in which Timothy is our brother, namely, as belonging to the family of faith. She is our sister ) 8 1 -1 9 0 0 in the Lord) 7 1 -1 9 0 “tw://bible.?id=50.2.25|AUTODETECT|” . Archippus is called our fellow-soldier, a title which in the New Testament is given to only one other person, namely, Epaphroditus 14 1 -1 9 0 “tw://bible.?id=50.2.25|AUTODETECT|” Phil. 2:25) 7 1 -1 9 0 “tw://bible.?id=51.4.17|AUTODETECT|” ). With respect to this same Archippus the apostle has issued a crisp command 14 1 -1 9 0 “tw://bible.?id=51.4.17|AUTODETECT|” Col. 4:17) 7 1 -1 9 0 0 ). Lest anyone in hearing this command should begin to hold this young brother in low esteem, Paul, with wonderful ) 8 1 -1 9 0 0 tact) 7 1 -1 9 0 0 bestows upon him this title of honor, meaning our companion in arms. Cf. ) -2 1 0 0 0 0 0 0 _ftnref1 9 1 -1 9 0 “#_ftn1” N.T.C.) 7 1 -1 9 0 “tw://bible.?id=50.2.25|AUTODETECT|” on ) 14 1 -1 9 0 “tw://bible.?id=50.2.25|AUTODETECT|” Philippians 2:25) 7 1 -1 9 0 0 . ) 7 1 3 8 0 0 Paul adds, ) 6 1 -1 9 0 0 and to the church in your house.) 7 1 -1 9 0 “tw://bible.?id=44.12.12|AUTODETECT|” Since in the first and second centuries church-buildings in the sense in which we think of them today were as yet not available, families would hold services in their own homes. Such services would be attended by the members of the household: father, mother, children, servants. If the house was large enough to accommodate others, they, too, were invited. The early church numbered many hospitable members, ready and eager to offer the facilities of their homes for religious purposes. Thus, in Jerusalem many were gathered together and were praying in the house of Mary, the mother of John Mark 14 1 -1 9 0 “tw://bible.?id=44.12.12|AUTODETECT|” Acts 12:12) 7 1 -1 9 0 “tw://bible.?id=44.16.15|AUTODETECT|” ). Lydia graciously invited Paul, Silas, Timothy, and Luke to use her home as their headquarters 14 1 -1 9 0 “tw://bible.?id=44.16.15|AUTODETECT|” Acts 16:15) 7 1 -1 9 0 “tw://bible.?id=44.16.40|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=44.16.40|AUTODETECT|” 40) 7 1 -1 9 0 “tw://bible.?id=46.16.19|AUTODETECT|” ). Wherever Aquila and Priscilla went they would if at all possible welcome the worshipers to their home. Hence, both at Ephesus 14 1 -1 9 0 “tw://bible.?id=46.16.19|AUTODETECT|” I Cor. 16:19) 7 1 -1 9 0 “tw://bible.?id=45.16.3-45.16.5|AUTODETECT|” ) and at Rome 14 1 -1 9 0 “tw://bible.?id=45.16.3-45.16.5|AUTODETECT|” Rom. 16:3 5) 7 1 -1 9 0 “tw://bible.?id=51.4.15|AUTODETECT|” ) there was a church in their house. Laodicea, too, had its house-church 14 1 -1 9 0 “tw://bible.?id=51.4.15|AUTODETECT|” Col. 4:15) 7 1 -1 9 0 “tw://bible.?id=45.16.23|AUTODETECT|” ). So did Corinth, at the home of Gaius 14 1 -1 9 0 “tw://bible.?id=45.16.23|AUTODETECT|” Rom. 16:23) 7 1 -1 9 0 0 ). If the number of believers in any town was small, one house-church might be sufficient; if large or widely separated, more than one would be necessary. So it is not surprising that Philemon, too, had shown similar hospitality. Since the membership of the Colossian church was probably small numerically (see Introduction II B 4) it is entirely possible that the entire congregation gathered for worship in his home.��) -2 1 0 0 0 0 0 0 _ftnref2 10 1 -1 9 0 “#_ftn2” 177) 7 1 -1 9 0 0 �� ) 6 1 3 8 0 0 3.) 7 1 -1 9 0 0 The opening salutation proper follows in the familiar words, ) 6 1 -1 9 0 0 grace to you and peace from God our Father and the Lord Jesus Christ.) 7 1 -1 9 0 0 Thus there is pronounced upon Philemon, Apphia, Archippus and the entire congregation that gathers at Philemon s house ) 8 1 -1 9 0 0 grace,) 7 1 -1 9 0 0 that is, God s spontaneous, unmerited favor in action, his sovereign, freely bestowed loving-kindness in operation, and its result, ) 8 1 -1 9 0 0 peace,) 7 1 -1 9 0 0 that is, the conviction of reconciliation through the blood of the cross, true spiritual wholeness and prosperity, these two blessings (grace and peace) coming from God our Father and the Lord Jesus Christ. For further details of explanation and for a discussion of the question whether this salutation is an exclamation, a declaration, or perhaps merely an expression of a pious wish, see N.T.C. on I and II Thessalonians, pp. 40 45, 153, 154. ) 7 3 3 8 0 0 4 7 ) II. Thanksgiving and Prayer ) 4 I thank my God always, making mention of you in my prayers, 5 because I hear of your love and of the faith which you have, (the latter) toward the Lord Jesus, and (the former) for all the saints, 6 (praying) that the sharing to which your faith gives rise may be energetically stimulated for Christ by the clear recognition of all the good that is ours. 7 For I have derived much joy and comfort from your love, because the hearts of the saints have been refreshed through you, brother. ) 6 1 3 8 0 0 4, 5.) 7 1 -1 9 0 0 As usual the salutation is followed by the thanksgiving and the prayer. The apostle can honestly write: ) 6 1 -1 9 0 0 I thank my God always,��) -2 1 0 0 0 0 0 0 _ftnref3 11 1 -1 9 0 “#_ftn3” 178) 6 1 -1 9 0 0 �� making mention of you in my prayers.) 7 1 -1 9 0 0 He continues, ) 6 1 -1 9 0 0 because I hear of your love and of the faith which you have, (the latter) toward the Lord Jesus, and (the former) for all the saints.) 7 1 -1 9 0 “tw://bible.?id=51.4.12|AUTODETECT|” Epaphras, the spiritual leader of the Colossian church, a Colossian himself 14 1 -1 9 0 “tw://bible.?id=51.4.12|AUTODETECT|” Col. 4:12) 7 1 -1 9 0 “tw://bible.?id=51.4.13|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=51.4.13|AUTODETECT|” 13) 7 1 -1 9 0 “tw://bible.?id=57.1.23|AUTODETECT|” ), and now with Paul 14 1 -1 9 0 “tw://bible.?id=57.1.23|AUTODETECT|” Philem. 23) 7 1 -1 9 0 0 ), must have given the apostle much valuable information about conditions in that congregation. In that connection he had also made mention of Philemon s work for the Lord and of his generosity and hospitality. The fugitive slave Onesimus in all probability supplied further details. After his conversion his attitude toward his master must have changed sufficiently to say some good things about him. And there may have been other informers. Thus the apostle had heard about Philemon s love. Had he not opened his house for religious services? See verses 1, 2. Had he not refreshed the saints in other ways also? See verse 7. This love for God s consecrated children had its root, as always, in faith directed toward the Lord Jesus.��) -2 1 0 0 0 0 0 0 _ftnref4 10 1 -1 9 0 “#_ftn4” 179) 7 1 -1 9 0 0 �� ) 6 1 3 8 0 0 6.) 7 1 -1 9 0 0 Verse 6 follows naturally. It is connected not only with verse 4, because it gives the content of Paul s prayer for Philemon, but also with verse 5. In the latter passage mention was made of the addressee s love for all the saints. This love was demonstrated in a willingness on the part of Philemon to share his bounties with others. Undoubtedly he had made many valuable contributions, both material and spiritual, to the welfare of the little community. Let him then demonstrate this same attitude of liberality, and at the same time the genuine character of his faith, in still another respect, namely, by showing mercy to Onesimus.

This thought, which pervades the entire letter and is about to be expressed in verses 8 21, underlies the statement in verse 6. This is true no matter which of the following two renderings of this admittedly difficult passage be adopted. Whether the sense be: ) 7 2 3 8 0 0 a. (praying) that your participation in the faith may become clearly known by your good deed, etc., or ) b. ) 6 1 -1 9 0 0 (praying) that the sharing to which your faith gives rise may be energetically stimulated for Christ by the clear recognition of all the good that is ours,) 7 1 -1 9 0 0 in either case the basic ) 8 1 -1 9 0 0 implication) 7 1 -1 9 0 0 is the same. It is a prayer that Philemon, who has already shown his unselfishness in so many ways, may take the next step also.��) -2 1 0 0 0 0 0 0 _ftnref5 10 1 -1 9 0 “#_ftn5” 180) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 “tw://bible.?id=51.1.4|AUTODETECT|” The fact that the entrancing contemplation of the blessings of redemption all the good that are ours in Christ should evoke in our hearts the response of love and that not only God but also fellow-believers should be included in the object of this love, is not foreign to Pauline thought. The companion-epistle begins with this very idea: & the love which you cherish for all the saints by reason of the hope laid up for you in the heavens 14 1 -1 9 0 “tw://bible.?id=51.1.4|AUTODETECT|” Col. 1:4) 7 1 -1 9 0 “tw://bible.?id=51.1.5|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=51.1.5|AUTODETECT|” 5) 7 1 -1 9 0 “tw://bible.?id=57.1.6|AUTODETECT|” ). And the best commentary on ) 14 1 -1 9 0 “tw://bible.?id=57.1.6|AUTODETECT|” Philem. 6) 7 1 -1 9 0 “tw://bible.?id=51.3.13|AUTODETECT|” is probably the one found in ) 14 1 -1 9 0 “tw://bible.?id=51.3.13|AUTODETECT|” Col. 3:13) 7 1 -1 9 0 “tw://bible.?id=49.4.32|AUTODETECT|” , Just as Christ has forgiven you, so do you also forgive. Cf. ) 14 1 -1 9 0 “tw://bible.?id=49.4.32|AUTODETECT|” Eph. 4:32) 7 1 -1 9 0 “tw://bible.?id=49.5.2|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=49.5.2|AUTODETECT|” 5:2) 7 1 -1 9 0 0 . The more thoroughly Philemon recognizes how greatly he himself has been benefited, the more inclined will he be to extend mercy and pardon to others, specifically to Onesimus. And the very fact that Philemon has manifested such a fine spirit in the past convinces the apostle that he is not writing in vain. ) 6 1 3 8 0 0 7.) 7 1 -1 9 0 0 Hence, he continues, ) 6 1 -1 9 0 0 For I have derived much joy and comfort from your love, because the hearts��) -2 1 0 0 0 0 0 0 _ftnref6 11 1 -1 9 0 “#_ftn6” 181) 6 1 -1 9 0 0 �� of the saints have been refreshed through you, brother.) 7 1 -1 9 0 0 As has been indicated, this verse is closely connected with the preceding. Also, of course, with verse 4 , for verse 7, as well as verse 5, shows why Paul was so thankful. In times of hardship or need Philemon had on more than one occasion given ) 8 1 -1 9 0 0 rest) 7 1 -1 9 0 “tw://bible.?id=40.11.28|AUTODETECT|” to the weary, after the example and promise of Christ. See ) 14 1 -1 9 0 “tw://bible.?id=40.11.28|AUTODETECT|” Matt. 11:28) 7 1 -1 9 0 0 .��) -2 1 0 0 0 0 0 0 _ftnref7 10 1 -1 9 0 “#_ftn7” 182) 7 1 -1 9 0 0 �� That such rest or refreshment had been given specifically to slaves, as some maintain, is not stated here. What Paul by means of these words ) 8 1 -1 9 0 0 implies) 7 1 -1 9 0 0 but does not yet expressly ) 8 1 -1 9 0 0 state,) 7 1 -1 9 0 0 is rather this, that since in the past Philemon has shown such pity and generosity to believers, let him do it again. This time let him lavish his love and sympathy on Onesimus. Paul himself will derive joy and comfort from this, as had been the case so often in the past when he had heard about the acts of kindness performed by Philemon. When the apostle writes, & because the hearts of the saints have been refreshed through you, brother, this word ) 8 1 -1 9 0 0 brother) 7 1 -1 9 0 0 is a fitting climax, showing how deeply the apostle loves the man whom he here addresses, how highly he esteems him, and how completely he trusts him. ) 7 6 3 8 0 0 8 22 ) III. Plea in Behalf of Onesimus, Including Request for Lodging ) 8 Accordingly, although in Christ I am quite free to order you (to do) your duty, 9 yet for love s sake I rather appeal to you since I am such a person as Paul, an old man, and now also a prisoner of Christ Jesus 10 I appeal to you in the interest of my child, whom I have begotten in my bonds, Onesimus, 11 who formerly to you was useless, but now both to you and to me is useful, 12 whom I am sending back to you; (yes, even) him, that is, my very heart, 13 whom I could have wished to keep with me, in order that in your behalf he might render service to me in the bonds of the gospel; 14 but without your consent I did not wish to do anything, that your goodness might not be compulsory but voluntary. ) 15 Moreover, perhaps the reason why he was parted (from you) for a short period was this, that you might have him back forever, 16 no longer as a slave but something better than a slave, a brother beloved, especially to me but how much more to you, both in the flesh and in the Lord. 17 If then you consider me a partner, accept him as (you accept) me. 18 But if he has caused you any loss or owes you anything, charge that to my account. 19 I, Paul, do myself write this with my own hand, I will repay it not to mention to you that you owe me your very self besides. 20 Yes, brother, let me have some benefit from you in the Lord. Refresh my heart in Christ. ) 21 Confident of your obedience I am writing to you, knowing that you will do even better than I say. 22 At the same time, prepare a guest room for me, for I am hoping that through your prayers I shall be granted to you. ) It may seem as if this ) 8 1 -1 9 0 0 plea) 7 1 -1 9 0 0 and this ) 8 1 -1 9 0 0 request) 7 1 -1 9 0 0 have nothing in common, and should be treated under separate headings. The conviction that there may, nevertheless, be a subtle relation, as will be pointed out (see on verse 22), has led me to treat them under one theme. ) 6 1 3 8 0 0 8, 9. Accordingly,) 7 1 -1 9 0 0 since you are the kind of person who delights in refreshing the hearts of God s people, a firm believer in loving and sharing (vss. 4 7), hence, ) 6 1 -1 9 0 0 although in Christ I am quite free to order you (to do) your duty, yet for love s sake I rather appeal to you.) 7 1 -1 9 0 “tw://bible.?id=45.1.1|AUTODETECT|” Paul is conscious of his authority as an apostle of Christ. There were times when he even laid stress on this right to rule the church in matters of faith and conduct, a commission given to him by his Lord 14 1 -1 9 0 “tw://bible.?id=45.1.1|AUTODETECT|” Rom. 1:1) 7 1 -1 9 0 “tw://bible.?id=46.5.3|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=46.5.3|AUTODETECT|” I Cor. 5:3) 7 1 -1 9 0 “tw://bible.?id=46.5.4|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=46.5.4|AUTODETECT|” 4) 7 1 -1 9 0 “tw://bible.?id=46.9.1|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=46.9.1|AUTODETECT|” 9:1) 7 1 -1 9 0 “tw://bible.?id=47.10.13|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=47.10.13|AUTODETECT|” II Cor. 10:13) 7 1 -1 9 0 “tw://bible.?id=47.10.14|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=47.10.14|AUTODETECT|” 14) 7 1 -1 9 0 “tw://bible.?id=47.12.12|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=47.12.12|AUTODETECT|” 12:12) 7 1 -1 9 0 “tw://bible.?id=48.1.1|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=48.1.1|AUTODETECT|” Gal. 1:1) 7 1 -1 9 0 “tw://bible.?id=55.1.1|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=55.1.1|AUTODETECT|” II Tim. 1:1) 7 1 -1 9 0 “tw://bible.?id=55.1.11|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=55.1.11|AUTODETECT|” 11) 7 1 -1 9 0 “tw://bible.?id=55.4.1|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=55.4.1|AUTODETECT|” 4:1) 7 1 -1 9 0 “tw://bible.?id=56.1.1|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=56.1.1|AUTODETECT|” Titus 1:1) 7 1 -1 9 0 0 ). Yet, as he now unburdens his heart in the interest of Onesimus he prefers not to emphasize his apostolic prerogative. He would rather base his appeal on intelligent and purposeful Christian love, that very love which Philemon has been showing to all the saints (verse 5). One cannot really say that even here Paul ) 8 1 -1 9 0 0 completely) 7 1 -1 9 0 0 excludes any appeal to his authority as Christ s official ambassador. If that were true, he would, of course, not even have mentioned it at all. In this respect verses 8, 9 may be compared to verse 19, where the apostle says, not to mention to you that you owe me your very self, ) 8 1 -1 9 0 0 but mentions it, nevertheless!) 7 1 -1 9 0 0 So also here in verses 8, 9, the reference to authority is made to flash before Philemon s mind for just a moment, only to recede entirely to the background when the spotlight is turned on the most dynamic motivating power in the entire universe, namely, love. In a tone of deep affection and gentle persuasion the plea continues: ) 6 1 -1 9 0 0 since I am such a person as Paul, an old man,��) -2 1 0 0 0 0 0 0 _ftnref8 11 1 -1 9 0 “#_ftn8” 183) 6 1 -1 9 0 0 �� and now also a prisoner of Christ Jesus.) 7 1 -1 9 0 “tw://bible.?id=44.7.58|AUTODETECT|” Just how old Paul was when this was written we do not know. At Stephen s death he was a young man 14 1 -1 9 0 “tw://bible.?id=44.7.58|AUTODETECT|” Acts 7:58) 7 1 -1 9 0 “tw://bible.?id=47.11.23-47.11.33|AUTODETECT|” ). Based on this fact and on various other data in the book of Acts and in the epistles, many are of the opinion that by now the apostle was in the neighborhood of sixty years of age. If that may not seem old to us, it must be borne in mind not only that man s average span of life was shorter in those days than it is now, but also that, as a result of all his labors and afflictions 14 1 -1 9 0 “tw://bible.?id=47.11.23-47.11.33|AUTODETECT|” II Cor. 11:23 33) 7 1 -1 9 0 “tw://bible.?id=48.6.17|AUTODETECT|” , to which other hardships were added subsequently) this valiant servant of Christ had grown old in the service of his Lord and Master. Did he not bear in his body the marks of the Lord Jesus ? 14 1 -1 9 0 “tw://bible.?id=48.6.17|AUTODETECT|” Gal. 6:17) 7 1 -1 9 0 “tw://bible.?id=47.12.7|AUTODETECT|” ). Was he not the man with a thorn in the flesh ? 14 1 -1 9 0 “tw://bible.?id=47.12.7|AUTODETECT|” II Cor. 12:7) 7 1 -1 9 0 0 ). And was he not even now also a prisoner of Christ Jesus? (see on verse 1). Surely, Philemon cannot refuse a reasonable request coming from a man who had shown his willingness at all times to surrender his all in the service of the King of Kings! ) 6 1 3 8 0 0 10, 11.) 7 1 -1 9 0 0 Continues Paul: ) 6 1 -1 9 0 0 I appeal to you in the interest of my child, whom I have begotten in my bonds, Onesimus.) 7 1 -1 9 0 0 That is the order of the sentence in the original. It should be preserved in the translation -2 1 0 0 0 0 0 0 _ftnref9 9 1 -1 9 0 “#_ftn9” A.R.V.) 7 1 -1 9 0 0 ). This is not the case in ) -2 1 0 0 0 0 0 0 _ftnref10 9 1 -1 9 0 “#_ftn10” A.V.) 7 1 -1 9 0 0 and in ) -2 1 0 0 0 0 0 0 _ftnref11 9 1 -1 9 0 “#_ftn11” R.S.V.) 7 1 -1 9 0 0 The reason why this point must be stressed is that the apostle obviously has planned this statement with great care. Hence, before he ever mentions the name of the person in whose interest he is writing, he first of all seeks to create in the mind of Philemon a favorable impression of him and also sympathy for the one who is writing. Read the sentence again as Paul wrote (or dictated) it, and contrast it with what he might have written: I am writing to you about Onesimus, that reputedly good-for-nothing slave or yours who, probably after robbing you, ran away from you. Note with what affection the apostle calls Onesimus my child ; even more touchingly, whom I have begotten in my bonds ; hence, the child of my imprisonment ; ) 8 1 -1 9 0 0 my) 7 1 -1 9 0 0 child, who by God s grace was by my personal ministry here in prison led to a saving knowledge of Christ. We picture it thus: While still at the home of Philemon the slave had heard about Paul, and about his gospel, zeal, loving heart, etc. Arrived in Rome as a fugitive and in dire straits, he had taken refuge with the apostle. The latter was used by God to change the slave into a brother beloved, the thief into a fellow-servant. Paul continues: ) 6 1 -1 9 0 0 who formerly to you was useless, but now both to you and to me is useful.) 7 1 -1 9 0 0 Note with what tact the apostle balances the modifiers, so that the first ends with the word ) 8 1 -1 9 0 0 useless,) 7 1 -1 9 0 0 the second with ) 8 1 -1 9 0 0 useful) 7 1 -1 9 0 0 . The latter, however, is the more emphatic because while Onesimus is said to have been useless with reference to only ) 8 1 -1 9 0 0 one) 7 1 -1 9 0 0 person, namely, Philemon, he is described as useful to ) 8 1 -1 9 0 0 two) 7 1 -1 9 0 0 individuals, to you and to me. There is a play on the word ) 8 1 -1 9 0 0 Onesimus,) 7 1 -1 9 0 0 meaning ) 8 1 -1 9 0 0 profitable, helpful,) 7 1 -1 9 0 0 or more precisely, on its synonym ) 8 1 -1 9 0 0 useful) 7 1 -1 9 0 0 8 1 -1 9 0 0 euchrstos) 7 1 -1 9 0 0 ) as contrasted with ) 8 1 -1 9 0 0 useless) 7 1 -1 9 0 0 8 1 -1 9 0 0 achrstos) 7 1 -1 9 0 0 ).��) -2 1 0 0 0 0 0 0 _ftnref12 10 1 -1 9 0 “#_ftn12” 184) 7 1 -1 9 0 0 �� Onesimus who formerly to you was ) 8 1 -1 9 0 0 useless,) 7 1 -1 9 0 0 not minding his duties, a pilferer and a runaway; hence, totally untrue to the meaning of his name, has now become ) 8 1 -1 9 0 0 useful,) 7 1 -1 9 0 0 for as a Christian he will work for you with a new attitude, striving to please you for Christ s sake, and thus pleasing me also. Undoubtedly, there is also a reference here to the services which Onesimus, had he remained with Paul, could have rendered to him to lighten the burden of his imprisonment, for the apostle refers to this in verse 13. ) 7 1 3 8 0 0 Paul has already appealed to Philemon s outgoing personality (vss. 4 7, 9a), to his (Paul s) own age and imprisonment for Christ (9b), and to the fact that Onesimus has become a believer (verse 10). He now reminds Philemon of the fact that it will be in his own interest to extend a welcome to the returning fugitive. Will not the latter serve his master far better than ever before? ) 6 1 3 8 0 0 12 14.) 7 1 -1 9 0 0 To all this another, perhaps even more stirring, argument is added in the words: ) 6 1 -1 9 0 0 whom I am sending back��) -2 1 0 0 0 0 0 0 _ftnref13 11 1 -1 9 0 “#_ftn13” 185) 6 1 -1 9 0 0 �� to you; (yes, even) him,��) -2 1 0 0 0 0 0 0 _ftnref14 11 1 -1 9 0 “#_ftn14” 186) 6 1 -1 9 0 0 �� that is, my very heart.) 7 1 -1 9 0 0 ��) -2 1 0 0 0 0 0 0 _ftnref15 10 1 -1 9 0 “#_ftn15” 187) 7 1 -1 9 0 “tw://bible.?id=51.4.7-51.4.9|AUTODETECT|” �� Onesimus is being sent back, but by no means alone. Big-hearted Paul sees to it that, instead of forcing this slave to beg for mercy all by himself, he returns supported by: a. Tychicus 14 1 -1 9 0 “tw://bible.?id=51.4.7-51.4.9|AUTODETECT|” Col. 4:7 9) 7 1 -1 9 0 “tw://bible.?id=51.4.9|AUTODETECT|” ), b. a letter from Paul addressed to the entire congregation of Colosse, in which love and the spirit of forgiveness is emphasized, and c. a letter dealing specifically with the case of Onesimus. Surely, never did a runaway return to his master in better company! Onesimus is my very heart, writes Paul. So deeply does he feel himself attached to this newly won convert to the Christian faith. See also ) 14 1 -1 9 0 “tw://bible.?id=51.4.9|AUTODETECT|” Col. 4:9) 7 1 -1 9 0 0 . How could Philemon reject Paul s very heart? ) 7 1 3 8 0 0 In similar vein the apostle continues, ) 6 1 -1 9 0 0 whom I could have wished to keep with me, in order that in your behalf he might render service to me in the bonds of the gospel.) 7 1 -1 9 0 0 For an instant, says Paul, as it were, it occurred to me that I should keep Onesimus with me to render personal service to me in my imprisonment.��) -2 1 0 0 0 0 0 0 _ftnref16 10 1 -1 9 0 “#_ftn16” 188) 7 1 -1 9 0 0 �� But immediately my better judgment said, No, that cannot be. Not I but Philemon must make the final decision regarding Onesimus. Paul is speaking about help that might have been rendered to himself by Onesimus, serving in behalf of Philemon. Note in your behalf he. Here the apostle, with marvelous generosity, is assuming that Philemon had been wishing that he himself could render such service to Paul; and also that, prevented by distance from doing so, Philemon, had he but known all the circumstances, would have been only too happy to substitute the services of Onesimus for his own. However, Paul is also convinced that it would have been wrong for him ) 8 1 -1 9 0 0 to act) 7 1 -1 9 0 0 on this assumption and to have kept Onesimus with him in Rome. Why would it have been improper? Says Paul: ) 6 1 -1 9 0 0 but without your consent I did not wish to do anything, that your goodness might not be compulsory but voluntary.) 7 1 -1 9 0 0 There is not even a hint here that ) 8 1 -1 9 0 0 even now) 7 1 -1 9 0 0 Paul wants Philemon to send Onesimus back to Rome to be of assistance to the apostle. Such an idea is simply read into the text. On the contrary, Paul, the prisoner is rather expecting that he will be released and is already asking that at Colosse lodging be prepared for him (verse 22). Paul s actual purpose in verses 10 14 is to show Philemon what a very valuable man Onesimus has become. He is profitable, Paul s very heart, one whom Paul would have been glad to retain. Hence, Philemon, you better forgive and forget. Cf. verse 17. ) 7 1 3 8 0 “tw://bible.?id=49.5.1|AUTODETECT|” Had I kept him with me, says Paul, as it were, this would hardly have been fair to you. It would have placed you before an accomplished fact. In that case, your subsequent acquiescence or approval would have been a matter of coercion, not of spontaneous volition. Here Paul is imitating God as a beloved child 14 1 -1 9 0 “tw://bible.?id=49.5.1|AUTODETECT|” Eph. 5:1) 7 1 -1 9 0 0 ). Was not this the reason why God had issued the probationary command in the Garden of Eden, namely, in order to give man an opportunity to serve God ) 8 1 -1 9 0 0 of his own accord?) 7 1 -1 9 0 “tw://bible.?id=47.8.1-47.8.6|AUTODETECT|” And had not Paul, in ) 14 1 -1 9 0 “tw://bible.?id=47.8.1-47.8.6|AUTODETECT|” II Cor. 8:1 6) 7 1 -1 9 0 “tw://bible.?id=2.35.29|AUTODETECT|” , praised the churches of Macedonia because they had made their generous contributions of their own accord ? Cf. also ) 14 1 -1 9 0 “tw://bible.?id=2.35.29|AUTODETECT|” Ex. 35:29) 7 1 -1 9 0 “tw://bible.?id=2.36.5|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=2.36.5|AUTODETECT|” 36:5) 7 1 -1 9 0 0 . Philemon would have been deprived of the privilege of making such a spontaneous contribution in this case consisting of the service of Onesimus had Paul presumed on his goodness. ) 6 1 3 8 0 0 15, 16.) 7 1 -1 9 0 0 Still another reason why Philemon should grant Paul s request in the interest of Onesimus is now presented: ) 6 1 -1 9 0 0 Perhaps the reason why he was parted (from you) for a short period was this, that you might have him back forever.) 7 1 -1 9 0 “tw://bible.?id=60.4.8|AUTODETECT|” Note that with a love that covers all things 14 1 -1 9 0 “tw://bible.?id=60.4.8|AUTODETECT|” I Peter 4:8) 7 1 -1 9 0 “tw://bible.?id=46.13.7|AUTODETECT|” ; cf. ) 14 1 -1 9 0 “tw://bible.?id=46.13.7|AUTODETECT|” I Cor. 13:7) 7 1 -1 9 0 0 ) the pleader here places the most charitable construction possible upon the case of Onesimus. He does not say, Perhaps the reason why he ran away from you after committing larcency, etc., but Perhaps the reason why ) 8 1 -1 9 0 0 he was parted) 7 1 -1 9 0 0 (from you), etc. In other words, Paul, though by no means clearing Onesimus of guilt, wants Philemon to see and consider God s glorious, overruling providence. Behold ) 8 1 -1 9 0 0 the hand of God,) 7 1 -1 9 0 0 in this happening, says he, as it were. God used the evil deed of Onesimus to bring about good, and this both for the runaway himself and for Philemon. The latter had been parted for a short period from ) 8 1 -1 9 0 0 a slave;) 7 1 -1 9 0 0 he is joined forever to ) 8 1 -1 9 0 0 a brother!) 7 1 -1 9 0 0 The bond between master and slave had been severed for the brief span intervening between the flight and the return. The bond between the two as brothers in Christ would never be severed, neither here nor in the hereafter. That was God s grand design, his marvelous plan. ) 7 1 3 8 0 0 Here again there is no hint of any intention on Paul s part that Onesimus be returned to him, to be of assistance to him in Rome. If anything, the very opposite: that ) 8 1 -1 9 0 0 you) 7 1 -1 9 0 0 might have him back, writes Paul.��) -2 1 0 0 0 0 0 0 _ftnref17 10 1 -1 9 0 “#_ftn17” 189) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 Having said, that you might have him back forever, the apostle continues, ) 6 1 -1 9 0 0 no longer as a slave but something better than a slave, a brother beloved.) 7 1 -1 9 0 0 This passage makes it clear that Paul does not consider immediate, forced emancipation the true solution of the slavery problem. He does not say, that you might set him free, but that you might have him back, no longer as a slave but something better than a slave, a brother beloved. When a slave becomes a brother beloved, he ceases to be a slave, though he is still, as in this case, a servant. Paul adds, ) 6 1 -1 9 0 0 especially to me but how much more to you.) 7 1 -1 9 0 0 At first glance these words seem somewhat illogical, for if it be true that by saying especially to me Paul is already singling out the most prominent example among all those to whom Onesimus would now be a brother beloved, how can he add. ) 8 1 -1 9 0 0 how much more) 7 1 -1 9 0 0 to you ? I have found the following solutions: ) 7 1 3 8 0 0 (1) The word translated ) 8 1 -1 9 0 0 especially,) 7 1 -1 9 0 0 as here used, really means ) 8 1 -1 9 0 0 exceedingly) 7 1 -1 9 0 0 or ) 8 1 -1 9 0 0 immensely) 7 1 -1 9 0 0 [what about ) 8 1 -1 9 0 0 intensely?) 7 1 -1 9 0 0 ]. This will allow for the expression how much more, without violating logic.��) -2 1 0 0 0 0 0 0 _ftnref18 10 1 -1 9 0 “#_ftn18” 190) 7 1 -1 9 0 0 �� ) 7 3 3 8 0 0 (2) This is in reality an illogicality springing from enthusiasm: most of all to me more than most of all to you. ) If either of these two solutions must be accepted I, for one, prefer the first, as the second is really no solution at all. Is there not a third possibility? It could be the following: ) (3) When Paul begins to write this modifier, he is comparing his own relation to Onesimus with the relation in which believers in general would now stand to this converted man. And since to him, Paul, and to no one else, had been granted the privilege of becoming the spiritual father of Onesimus (verse 10), he is fully justified in calling him a brother beloved ) 8 1 -1 9 0 0 especially to me. ) 7 1 -1 9 0 0 However, as the apostle continues to describe the person in whose interest he is writing this stirring appeal, he now compares his own relation to him with the relation which specifically Philemon would bear to him. From a certain aspect the latter relationship would excel the former, and this for the reason which Paul immediately adds, namely, ) 6 1 -1 9 0 0 both in the flesh and in the Lord.) 7 1 -1 9 0 0 The flesh relationship which existed between the master and the servant did not obtain between the father and the child. Between Paul and Onesimus there was only a spiritual relationship, though it was, indeed, a very beautiful one. Between Philemon and Onesimus there was, in addition, also this flesh relationship. In both of these relationships Onesimus, it is here assumed, would now be very dear to Philemon. Inquiry into the question just what is meant by the words, both in the flesh and in the Lord, has resulted in such answers as the following: ) 7 2 3 8 0 0 (1). both as a fellow-Colossian and as a brother in the Lord; ) (2). both in the affairs of this world and in the affairs of the higher life. ) 7 1 3 8 0 “tw://bible.?id=48.2.20|AUTODETECT|” The latter, it would seem to me, deserves the preference here, in harmony with the use of the word flesh (����) in such passages as ) 14 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” Gal. 2:20) 7 1 -1 9 0 “tw://bible.?id=50.1.22|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=50.1.22|AUTODETECT|” Phil. 1:22) 7 1 -1 9 0 “tw://bible.?id=50.1.24|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=50.1.24|AUTODETECT|” 24) 7 1 -1 9 0 0 .��) -2 1 0 0 0 0 0 0 _ftnref19 10 1 -1 9 0 “#_ftn19” 191) 7 1 -1 9 0 0 �� Both at work and in church the new and sanctified relationship between master and servant, brother and brother, will assert itself. ) 6 1 3 8 0 0 17.) 7 1 -1 9 0 0 On the basis, then, of all these grounds which Paul has presented in support of his plea, let Philemon take favorable action: ) 6 1 -1 9 0 0 If then you consider me a partner, accept him as (you accept) me.) 7 1 -1 9 0 0 The original means Take Onesimus ) 8 1 -1 9 0 0 to yourself) 7 1 -1 9 0 0 just as you do me. This is more than just extending a hearty welcome to a person upon arrival. Moreover, when Paul writes, If then you consider me a partner, he means more than, If you look upon me as a friend. The ) 8 1 -1 9 0 0 partner) 7 1 -1 9 0 0 here is the ) 8 1 -1 9 0 0 koinMnos) 7 1 -1 9 0 0 , the ) 8 1 -1 9 0 0 sharer) 7 1 -1 9 0 0 in the ) 8 1 -1 9 0 0 koinMnia) 7 1 -1 9 0 0 (spiritual fellowship). This fellowship always implies ) 8 1 -1 9 0 0 sharing) 7 1 -1 9 0 0 (see on verse 6), and at times must be so rendered.��) -2 1 0 0 0 0 0 0 _ftnref20 10 1 -1 9 0 “#_ftn20” 192) 7 1 -1 9 0 0 �� Let, therefore, all the rights and privileges pertaining to any one who is included in this blessed fellowship be given to the one who is now returning as a humble penitent, a sincere child of God! ) 6 1 3 8 0 0 18 20.) 7 1 -1 9 0 0 All the while, as Paul was writing or dictating, there was present in his mind one final matter which might, after all, prove to be a real obstacle in the path leading to complete reconciliation. The apostle knew very well that any one traveling all the way from Colosse to Rome would need money. He also was not ignorant of the fact that lack of trustworthiness in matters relating to material things was characteristic of slaves. After his release from the present (first Roman) imprisonment he was going to write to Titus: Urge slaves to be submissive in every respect to their own masters & ) 8 1 -1 9 0 0 not pilfering, but evincing the utmost trustworthiness ) 7 1 -1 9 0 “tw://bible.?id=56.2.9|AUTODETECT|” 14 1 -1 9 0 “tw://bible.?id=56.2.9|AUTODETECT|” Titus 2:9) 7 1 -1 9 0 “tw://bible.?id=56.2.10|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=56.2.10|AUTODETECT|” 10) 7 1 -1 9 0 0 ). It possible that Onesimus had told Paul that he had committed theft. More probable, it would seem to me, is the supposition that Paul was entertaining justified suspicions that such a wrong had been committed. This would account for the use of the significant two-letter word ) 8 1 -1 9 0 0 If) 7 1 -1 9 0 0 in verse 18. Paul was not sure, but suspected it!��) -2 1 0 0 0 0 0 0 _ftnref21 10 1 -1 9 0 “#_ftn21” 193) 7 1 -1 9 0 0 �� This possible hindrance to the establishment of the proper, Christian relationship between master and returning servant must be removed. Therefore, gracious, big-hearted Paul continues: ) 6 1 -1 9 0 0 But if he has caused you any loss or owes you anything, charge that to my account.) 7 1 -1 9 0 “tw://bible.?id=44.24.26|AUTODETECT|” Had Paul come into an inheritance in recent years, that he was able to make this generous offer? On the basis of the fact that according to ) 14 1 -1 9 0 “tw://bible.?id=44.24.26|AUTODETECT|” Acts 24:26) 7 1 -1 9 0 “tw://bible.?id=44.28.30|AUTODETECT|” Felix detained the apostle, hoping that the latter would purchase his freedom; of ) 14 1 -1 9 0 “tw://bible.?id=44.28.30|AUTODETECT|” Acts 28:30) 7 1 -1 9 0 0 , which contains a reference to Paul s own rented quarters ; and of the passage now under discussion, some have arrived at this conclusion. In any event Paul either had some money or knew where he could get it. He was entirely sincere in offering compensation for the loss which Philemon might have suffered. So, using commercial phraseology, he says, Charge that to my account. He continues, ) 6 1 -1 9 0 0 I, Paul, do myself write this with my own hand.) 7 1 -1 9 0 “tw://bible.?id=53.3.17|AUTODETECT|” In other words, Here is my promissory note, with my own signature attached to it. This has been interpreted to mean that the entire letter was in Paul s own handwriting. Though this possibility must be granted, it cannot be proved. All the statement actually means is that the promise to reimburse Philemon for the loss suffered was made with Paul s own hand. That the closing salutation was also by Paul s own hand is clear from ) 14 1 -1 9 0 “tw://bible.?id=53.3.17|AUTODETECT|” II Thess. 3:17) 7 1 -1 9 0 0 . Possibly the apostle himself, without use of secretary, wrote verses 18 25. But this is merely a conjecture. The offer here made is a very solemn one. It showed how intensely Paul had come to love Onesimus. Was it with somewhat of a sense of benign, fatherly humor that the pleader added: ) 6 1 -1 9 0 0 not to mention) 7 1 -1 9 0 0 [but he does mention it; hence, probably meaning, not to stress the fact] ) 6 1 -1 9 0 0 to you that you owe me your very self besides?) 7 1 -1 9 0 0 Philemon, instead of my owing you this money, you really owe it to me; yes, far more besides, for you owe me your very self, your very life as a believer. ��) -2 1 0 0 0 0 0 0 _ftnref22 10 1 -1 9 0 “#_ftn22” 194) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 “tw://bible.?id=44.19.10|AUTODETECT|” Philemon had been converted either directly, through the instrumentality of Paul, perhaps while the master of Onesimus was on a visit to Ephesus and heard the apostle preach 14 1 -1 9 0 “tw://bible.?id=44.19.10|AUTODETECT|” Acts 19:10) 7 1 -1 9 0 “tw://bible.?id=47.8.7|AUTODETECT|” ), or indirectly, through the labors of Epaphras who, in turn, was indebted to Paul. In either case Paul was able to write, You owe me your very self. This also shows that the apostle was a firm believer in the principle of reciprocation: the obligation to make a return for favors or blessings received. He believed that this principle applied both to things received from God 14 1 -1 9 0 “tw://bible.?id=47.8.7|AUTODETECT|” 8:7) 7 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” 9) 7 1 -1 9 0 “tw://bible.?id=19.116.12|AUTODETECT|” ; cf. ) 14 1 -1 9 0 “tw://bible.?id=19.116.12|AUTODETECT|” Ps. 116:12) 7 1 -1 9 0 “tw://bible.?id=54.5.4|AUTODETECT|” ) and from men 14 1 -1 9 0 “tw://bible.?id=54.5.4|AUTODETECT|” I Tim. 5:4) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 Reflecting then once more on the entire plea, with all the grounds so far mentioned, Paul continues, ) 6 1 -1 9 0 0 Yes, brother, let me have some benefit��) -2 1 0 0 0 0 0 0 _ftnref23 11 1 -1 9 0 “#_ftn23” 195) 6 1 -1 9 0 0 �� from you in the Lord.) 7 1 -1 9 0 0 The term of endearment, ) 8 1 -1 9 0 0 brother) 7 1 -1 9 0 0 (see also verse 7), expressing love and intimate spiritual relationship, fits very well at this point. What is especially striking is the manner in which Paul all but identifies himself with Onesimus. He says, Let ) 8 1 -1 9 0 0 me) 7 1 -1 9 0 0 have some benefit from you. In other words, whatever favor Philemon grants to Onesimus is to be viewed as granted to Paul himself. We have a similar instance of the marvelous identifying power of love in the Syrophoenician woman s touching plea in behalf of her daughter. She says to Jesus, Help ) 8 1 -1 9 0 0 me! ) 7 1 -1 9 0 “tw://bible.?id=40.15.25|AUTODETECT|” 14 1 -1 9 0 “tw://bible.?id=40.15.25|AUTODETECT|” Matt. 15:25) 7 1 -1 9 0 0 ), and, of course, in the words of Christ himself, To the extent that you have done it to one of these brothers of mine, (even) the least (of them), you have done it to ) 8 1 -1 9 0 0 me ) 7 1 -1 9 0 “tw://bible.?id=40.25.40|AUTODETECT|” 14 1 -1 9 0 “tw://bible.?id=40.25.40|AUTODETECT|” Matt. 25:40) 7 1 -1 9 0 0 ). As a mere human being, acting apart from Christ, it might have been impossible for Philemon to pardon and restore Onesimus. Let him then do it (and thereby impart a benefit to Paul) ) 8 1 -1 9 0 0 in the Lord,) 7 1 -1 9 0 0 in fellowship with him; reflecting on the blessings which he himself, the master of Onesimus, had received from fellowship with ) 8 1 -1 9 0 0 his) 7 1 -1 9 0 0 Master, and by means of the grace and power derived from him. Paul adds, ) 6 1 -1 9 0 0 Refresh my heart in Christ.) 7 1 -1 9 0 0 For the meaning of these words see on verse 7. The apostle is expressing the wish that he, too, may be included in the circle of those to whom Philemon in the past has given rest of heart. And this, in fellowship with Christ. Let him place the entire matter before Christ. If he does this, there can be but one answer. He will surely grant Paul s request. In fact, he will do even more; hence, Paul continues: ) 6 1 3 8 0 0 21. Confident of your obedience I am writing to you.) 7 1 -1 9 0 0 This obedience to which the apostle refers is ) 8 1 -1 9 0 0 gospel-obedience) 7 1 -1 9 0 “tw://bible.?id=45.10.16|AUTODETECT|” . It is a hearkening to the demands of God as expressed in the gospel 14 1 -1 9 0 “tw://bible.?id=45.10.16|AUTODETECT|” Rom. 10:16) 7 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” Phil. 2:12) 7 1 -1 9 0 “tw://bible.?id=53.3.14|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=53.3.14|AUTODETECT|” II Thess. 3:14) 7 1 -1 9 0 0 ). It is, therefore, more than heeding ) 8 1 -1 9 0 0 Paul s) 7 1 -1 9 0 “tw://bible.?id=40.18.21-40.18.35|AUTODETECT|” advice and granting his request. It is exactly the gospel as proclaimed by Christ that demands that those who have been greatly benefited shall also show kindness to others. ) 14 1 -1 9 0 “tw://bible.?id=40.18.21-40.18.35|AUTODETECT|” Matt. 18:21 35) 7 1 -1 9 0 0 proves this point in a striking manner. The apostle states, as it were, that he does not even have to wait until he hears whether or not Philemon has acted according to the stirring plea that was by means of this letter presented to him. He fully trusts Philemon to do what is right and charitable. In fact, he adds, ) 6 1 -1 9 0 0 knowing that you will do even better than I say.) 7 1 -1 9 0 0 Exactly what Paul may have had in mind when he added these words we do not know. To infer from this rather obscure hint that the apostle ) 8 1 -1 9 0 0 must) 7 1 -1 9 0 0 have meant, I know that you will send Onesimus right back to me, or I know that you will at once emancipate him, is certainly rash. Besides, Paul was not thinking in terms of having Onesimus returned to him, but rather of his own liberation from imprisonment and a journey to Colosse (verse 22). Aside from emancipation, there were other ways in which Philemon was able to do even better than requested. To mention but a few: he might give Onesimus some spare-time to do evangelistic work. He might review his entire relation to his servants on the basis of gospel principles. He might, as a result, urge other masters, too, to treat their servants with greater consideration.

He might send a message to Paul, saying, You asked me to provide a guest room for you. I ll do better than that. You can stay at my own home. And so one could easily continue. But this should suffice to show that those who think that there was ) 8 1 -1 9 0 0 only one) 7 1 -1 9 0 0 way in which Philemon could do even better than requested are in error. ) 6 1 3 8 0 0 22.) 7 1 -1 9 0 0 Paul concludes his eloquent plea in words which, on the surface, may seem to have nothing to do with it, and to introduce an entirely new subject, but which actually stand in close connection with it, namely, ) 6 1 -1 9 0 0 At the same time, prepare a guest room for me.) 7 1 -1 9 0 0 The true interpretation, it would seem to me, is the one given by Lightfoot 8 1 -1 9 0 0 op. cit.,) 7 1 -1 9 0 0 p. 345), who shows the connection in these words, There is a gentle compulsion in this mention of a personal visit to Colosse. The apostle would thus be able to see for himself that Philemon had not disappointed his expectations. Paul s tactfulness surely is evident here also, as it is so strikingly throughout the letter. See the Summary which follows the exegesis of this chapter. Paul continues, ) 6 1 -1 9 0 0 for I am hoping that through your prayers I shall be granted to you.) 7 1 -1 9 0 0 Here the second person plural reappears: the prayers to which Paul refers are those not only of Philemon but also af Apphia, Archippus, and in fact of all believers in Colosse. Not only does ) 8 1 -1 9 0 0 he) 7 1 -1 9 0 0 pray for Philemon (verse 4) and for believers everywhere, but ) 8 1 -1 9 0 0 he also wants believers to pray for him) 7 1 -1 9 0 “tw://bible.?id=52.5.25|AUTODETECT|” and for others who are engaged in spiritual warfare. Brothers, do pray for us, is the language he uses elsewhere 14 1 -1 9 0 “tw://bible.?id=52.5.25|AUTODETECT|” I Thess. 5:25) 7 1 -1 9 0 “tw://bible.?id=51.1.9|AUTODETECT|” ); see also on ) 14 1 -1 9 0 “tw://bible.?id=51.1.9|AUTODETECT|” Col. 1:9) 7 1 -1 9 0 0 , the parallel columns. Moreover, he does not say, Through your prayers I hope to be released from imprisonment, though that, of course, is implied, but phrases it far more beautifully: I shall be granted to you. Here again it becomes evident that Paul, the prisoner, is conscious of that same providential guidance with respect to his own life to which he had already directed the mind of Philemon in verse 15, in order that the latter might also gratefully discern it in whatever had happened to him. Above all, Paul here displays, as he does so often, his firm conviction that God is an answerer of prayer. All the evidence points to the fact that Paul was, indeed, released from his first Roman imprisonment, and made more journeys.��) -2 1 0 0 0 0 0 0 _ftnref24 10 1 -1 9 0 “#_ftn24” 196) 7 1 -1 9 0 0 �� No doubt he made use of the guest room prepared for him by Philemon, whether in his own home or elsewhere. ) 7 4 3 8 0 0 23 25 ) IV. Greetings and Closing Salutation ) 23 Epaphras, my fellow-prisoner in Christ Jesus, greets you, 24 (and so do) Mark, Aristarchus, Demas, and Luke, my fellow-workers. ) 25 The grace of the Lord Jesus Christ (be) with your spirit. ) 8 1 3 8 0 0 A. Greetings) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 23, 24. Epaphras, my fellow-prisoner in Christ Jesus, greets you, (and so do) Mark, Aristarchus, Demas, and Luke, my fellow-workers.) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=51.4.10-51.4.14|AUTODETECT|” For these five men and the greetings they send see on ) 14 1 -1 9 0 “tw://bible.?id=51.4.10-51.4.14|AUTODETECT|” Col. 4:10 14) 7 1 -1 9 0 0 . ) 8 1 3 8 0 0 B. Closing Salutation) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 25. The grace of the Lord Jesus Christ (be) with your spirit.) 7 1 -1 9 0 “tw://bible.?id=50.4.23|AUTODETECT|” The best textual evidence supports this reading. One is reminded of ) 14 1 -1 9 0 “tw://bible.?id=50.4.23|AUTODETECT|” Phil. 4:23) 7 1 -1 9 0 “tw://bible.?id=48.6.18|AUTODETECT|” ; cf. also ) 14 1 -1 9 0 “tw://bible.?id=48.6.18|AUTODETECT|” Gal. 6:18) 7 1 -1 9 0 “tw://bible.?id=46.16.23|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=46.16.23|AUTODETECT|” I Cor. 16:23) 7 1 -1 9 0 “tw://bible.?id=52.5.28|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=52.5.28|AUTODETECT|” I Thess. 5:28) 7 1 -1 9 0 “tw://bible.?id=53.3.18|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=53.3.18|AUTODETECT|” II Thess. 3:18) 7 1 -1 9 0 “tw://bible.?id=55.4.22|AUTODETECT|” ; and ) 14 1 -1 9 0 “tw://bible.?id=55.4.22|AUTODETECT|” II Tim. 4:22) 7 1 -1 9 0 0 . Upon Philemon, Apphia, Achippus, and all those who gather for worship in their home, yes, upon all Colossian believers, Paul, as God s official representative, pronounces God s grace, that is, his unmerited favor in the anointed Lord and Savior, based on his merits, conveyed by his Spirit. If this pronouncement is accepted with a believing heart, then from this basic blessing of grace all others flow forth, filling the very ) 8 1 -1 9 0 0 spirit) 7 1 -1 9 0 0 (pneuma), the inner personality viewed as contact-point between God and his child, with the peace of God that passes all understanding! ) 7 1 3 8 0 0 No one has attached a postscript to this gem of a letter. Information as to whether Philemon acted in accordance with Paul s stirring, masterly plea is entirely lacking, though a favorable inference is inescapable. The main point is this: here is Christianity in action. Here is an actual demonstration and illustration of ) 8 1 -1 9 0 0 faith working through love!) 7 1 -1 9 0 0 ) 8 1 3 8 0 0 Summary of Philemon) 7 1 -1 9 0 0 ) 7 12 3 8 0 0 of Paul s Masterpiece of Tactful Pleading, in which he asks Philemon that the runaway slave, Onesimus, who as a penitent and converted man is now returning to the house from which he fled, be fully accepted. ) (1) Listen to me, that is, to Paul, a man who has grown old in the service of his Lord (verse 9). ) (2) I am now a prisoner of Christ Jesus (1, 9). Surely, compared to the hardships of my imprisonment how small is the favor I am asking of you. ) (3) Besides, I am your friend, who loves you, and admires you for the manner in which you have again and again refreshed the hearts of the saints (4, 5, 7, 8, 9, 20). ) (4) We are in debt to God for all his goodness shown to us (6). Also, you are in debt to me. In fact, you owe me your very life (19). ) (5) Onesimus is my child, my very heart, a brother beloved (10, 12, 16). ) (6) It is to your advantage to grant my request that you accept Onesimus, for the once useless one has become useful. I, for one, surely so regard him (11, 13, 14). ) (7) Favorable action on your part would be in line with God s providential direction, which we should gratefully acknowledge (15, 22b). ) (8) The fellowship of all believers in Christ demands this, for not only you and I are included in this but so is Onesimus (17). ) (9) I have confidence in your obedience (21). ) (10) I want you to prepare a guest room for me, for I hope, in answer to the prayers of God s children, to be granted to you (22b). Surely, you would not wish to disappoint my eyes. ) These are the ten arguments Paul uses. ) 8 1 3 8 0 0 Paul s Epistle to Philemon) 7 1 -1 9 0 0 ) 7 8 3 8 0 0 1 Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon our beloved (brother) and fellow-worker 2 and to Apphia our sister and to Archippus our fellow-soldier and to the church in your house; 3 grace to you and peace from God our Father and the Lord Jesus Christ. ) 4 I thank my God always, making mention of you in my prayers, 5 because I hear of your love and of the faith which you have, (the latter) toward the Lord Jesus, and (the former) for all the saints, 6 (praying) that the sharing to which your faith gives rise may be energetically stimulated for Christ by the clear recognition of all the good that is ours. 7 For I have derived much joy and comfort from your love, because the hearts of the saints have been refreshed through you, brother. ) 8 Accordingly, although in Christ I am quite free to order you (to do) your duty, 9 yet for love s sake I rather appeal to you since I am such a person as Paul, an old man, and now also a prisoner of Christ Jesus 10 I appeal to you in the interest of my child, whom I have begotten in my bonds, Onesimus, 11 who formerly to you was useless, but now both to you and to me is useful, 12 whom I am sending back to you; (yes, even) him, that is, my very heart, 13 whom I could have wished to keep with me, in order that in your behalf he might render service to me in the bonds of the gospel; 14 but without your consent I did not wish to do anything, that your goodness might not be compulsory but voluntary. ) 15 Moreover, perhaps the reason why he was parted (from you) for a short period was this, that you might have him back forever, 16 no longer as a slave but something better than a slave, a brother beloved, especially to me but how much more to you, both in the flesh and in the Lord. 17 If then you consider me a partner, accept him as (you accept) me. 18 But if he has caused you any loss or owes you anything, charge that to my account. 19 I, Paul, do myself write this with my own hand, I will repay it not to mention to you that you owe me your very self besides. 20 Yes, brother, let me have some benefit from you in the Lord. Refresh my heart in Christ. ) 21 Confident of your obedience I am writing to you, knowing that you will do even better than I say. 22 At the same time, prepare a guest room for me, for I am hoping that through your prayers I shall be granted to you. ) 23 Epaphras, my fellow-prisoner in Christ Jesus, greets you, 24 (and so do) Mark, Aristarchus, Demas, and Luke, my fellow-workers. ) 25 The grace of the Lord Jesus Christ (be) with your spirit. ) APPENDIX) 8 1 3 8 0 0 Scripture on Tactfulness) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=42.16.8|AUTODETECT|” In the various textbooks of the biblical sciences this subject is generally neglected. Yet it is by no means of minor importance. Tactfulness is definitely a virtue. Though its presence, sometimes in a remarkable degree, among worldly people cannot be denied 14 1 -1 9 0 “tw://bible.?id=42.16.8|AUTODETECT|” Luke 16:8) 7 1 -1 9 0 0 ), yet ) 8 1 -1 9 0 0 in its noblest form) 7 1 -1 9 0 “tw://bible.?id=46.13.0|AUTODETECT|” it is a product of special grace. Its parents are Love and Wisdom. It is that skill which, without any sacrifice of honesty or candor, enables a person to speak the right word at the right time, and to do the proper thing in any given situation. It is premeditated prudence, sanctified mother wit, consecrated savoir faire. The tactful person does not shirk his duty even when he is convinced that he must admonish or rebuke. But he has learned the art of doing this without being rude. He is humble, patient, and kind. The apostle Paul draws his picture in ) 14 1 -1 9 0 “tw://bible.?id=46.13.0|AUTODETECT|” I Cor. 13) 7 1 -1 9 0 0 . ) 7 1 3 8 0 “tw://bible.?id=23.28.23-23.28.29|AUTODETECT|” God himself is the archetype or model of tactfulness to be imitated by men, as ) 14 1 -1 9 0 “tw://bible.?id=23.28.23-23.28.29|AUTODETECT|” Isa. 28:23 29) 7 1 -1 9 0 “tw://bible.?id=1.2.18-1.2.24|AUTODETECT|” teaches so strikingly. In more than one way his divine wisdom coupled with considerateness is shown; for example, in the account of the creation of Eve 14 1 -1 9 0 “tw://bible.?id=1.2.18-1.2.24|AUTODETECT|” Gen. 2:18 24) 7 1 -1 9 0 “tw://bible.?id=1.3.9-1.3.19|AUTODETECT|” ); in his punitive yet also merciful dealing with Adam and Eve immediately after the fall 14 1 -1 9 0 “tw://bible.?id=1.3.9-1.3.19|AUTODETECT|” Gen. 3:9 19) 7 1 -1 9 0 “tw://bible.?id=1.4.7|AUTODETECT|” ); in the manner in which he dealt with Cain 14 1 -1 9 0 “tw://bible.?id=1.4.7|AUTODETECT|” Gen. 4:7) 7 1 -1 9 0 “tw://bible.?id=1.4.15|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=1.4.15|AUTODETECT|” 15) 7 1 -1 9 0 “tw://bible.?id=1.12.1-1.12.3|AUTODETECT|” ), with Abraham 14 1 -1 9 0 “tw://bible.?id=1.12.1-1.12.3|AUTODETECT|” Gen. 12:1 3) 7 1 -1 9 0 “tw://bible.?id=32.4.10|AUTODETECT|” ; cf. chapters 15, 17, 18, 22), and with Jonah 14 1 -1 9 0 “tw://bible.?id=32.4.10|AUTODETECT|” Jonah 4:10) 7 1 -1 9 0 “tw://bible.?id=32.4.11|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=32.4.11|AUTODETECT|” 11) 7 1 -1 9 0 0 ). These are but a few instances among ever so many others. In fact, God ) 8 1 -1 9 0 0 always) 7 1 -1 9 0 0 uses the right approach! ) 7 1 3 8 0 “tw://bible.?id=40.9.25|AUTODETECT|” Jesus, during his earthly sojourn, repeatedly demonstrated this quality. The following are but a few examples of his tact in dealing with people: the raising of the daughter of Jairus 14 1 -1 9 0 “tw://bible.?id=40.9.25|AUTODETECT|” Matt. 9:25) 7 1 -1 9 0 “tw://bible.?id=42.8.55|AUTODETECT|” and ) 14 1 -1 9 0 “tw://bible.?id=42.8.55|AUTODETECT|” Luke 8:55) 7 1 -1 9 0 “tw://bible.?id=40.9.37-40.10.1|AUTODETECT|” b); the sending forth of laborers into the spiritual vineyard, selecting those very men who at his suggestion had been praying for such laborers 14 1 -1 9 0 “tw://bible.?id=40.9.37-40.10.1|AUTODETECT|” Matt. 9:37 10:1) 7 1 -1 9 0 “tw://bible.?id=40.18.1-40.18.3|AUTODETECT|” ); his illustrated teaching on the indispensability of humility 14 1 -1 9 0 “tw://bible.?id=40.18.1-40.18.3|AUTODETECT|” Matt. 18:1 3) 7 1 -1 9 0 “tw://bible.?id=43.13.1-43.13.18|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.13.1-43.13.18|AUTODETECT|” John 13:1 18) 7 1 -1 9 0 “tw://bible.?id=43.4.1-43.4.42|AUTODETECT|” ); his conversation with the Samaritan woman 14 1 -1 9 0 “tw://bible.?id=43.4.1-43.4.42|AUTODETECT|” John 4:1 42) 7 1 -1 9 0 “tw://bible.?id=43.20.24-43.20.29|AUTODETECT|” ), with Thomas 14 1 -1 9 0 “tw://bible.?id=43.20.24-43.20.29|AUTODETECT|” John 20:24 29) 7 1 -1 9 0 “tw://bible.?id=43.21.15-43.21.17|AUTODETECT|” ), and with grief-stricken Peter 14 1 -1 9 0 “tw://bible.?id=43.21.15-43.21.17|AUTODETECT|” John 21:15 17) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 Among purely human biblical examples of tactfulness are the following: ) 7 1 3 8 0 “tw://bible.?id=1.13.1-1.13.13|AUTODETECT|” a. in the Old Testament: Abraham s generous proposition made to Lot 14 1 -1 9 0 “tw://bible.?id=1.13.1-1.13.13|AUTODETECT|” Gen. 13:1 13) 7 1 -1 9 0 “tw://bible.?id=6.24.15|AUTODETECT|” ); Joshua s challenge to the elders of Israel, in which he takes the lead in doing for himself and his family what he wants them to do for themselves and their families 14 1 -1 9 0 “tw://bible.?id=6.24.15|AUTODETECT|” Josh. 24:15) 7 1 -1 9 0 “tw://bible.?id=9.25.14-9.25.33|AUTODETECT|” ); Abigail s stirring appeal to David, a supplication presented so tactfully that the latter exclaimed, Blessed be your discretion 14 1 -1 9 0 “tw://bible.?id=9.25.14-9.25.33|AUTODETECT|” I Sam. 25:14 33) 7 1 -1 9 0 “tw://bible.?id=10.12.1-10.12.12|AUTODETECT|” ); Nathan s parable of the little ewe lamb 14 1 -1 9 0 “tw://bible.?id=10.12.1-10.12.12|AUTODETECT|” II Sam. 12:1 12) 7 1 -1 9 0 “tw://bible.?id=11.3.16-11.3.28|AUTODETECT|” ); Solomon s wise judgment 14 1 -1 9 0 “tw://bible.?id=11.3.16-11.3.28|AUTODETECT|” I Kings 3:16 28) 7 1 -1 9 0 “tw://bible.?id=17.4.13|AUTODETECT|” ); and Mordecai s earnest entreaty presented to his cousin and foster-child, Queen Esther 14 1 -1 9 0 “tw://bible.?id=17.4.13|AUTODETECT|” Esth. 4:13) 7 1 -1 9 0 “tw://bible.?id=17.4.14|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=17.4.14|AUTODETECT|” 14) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 “tw://bible.?id=40.1.19|AUTODETECT|” b. in the New Testament: Joseph s contemplated action with respect to Mary 14 1 -1 9 0 “tw://bible.?id=40.1.19|AUTODETECT|” Matt. 1:19) 7 1 -1 9 0 “tw://bible.?id=43.3.22-43.3.30|AUTODETECT|” ); John the Baptist s humble recessional 14 1 -1 9 0 “tw://bible.?id=43.3.22-43.3.30|AUTODETECT|” John 3:22 30) 7 1 -1 9 0 “tw://bible.?id=44.5.33-44.5.42|AUTODETECT|” ); the considerate action of the disciple whom Jesus loved with respect to Mary, the mother of Jesus (John 27:19b); Gamaliel s advice 14 1 -1 9 0 “tw://bible.?id=44.5.33-44.5.42|AUTODETECT|” Acts 5:33 42) 7 1 -1 9 0 “tw://bible.?id=44.15.22-44.15.29|AUTODETECT|” ); the balanced and forward-looking advice of the Jerusalem Conference 14 1 -1 9 0 “tw://bible.?id=44.15.22-44.15.29|AUTODETECT|” Acts 15:22 29) 7 1 -1 9 0 “tw://bible.?id=44.16.15|AUTODETECT|” ); the irrefusable invitation extended to the missionaries by Lydia 14 1 -1 9 0 “tw://bible.?id=44.16.15|AUTODETECT|” Acts 16:15) 7 1 -1 9 0 “tw://bible.?id=44.19.35-44.19.41|AUTODETECT|” ); the pacifying words of the town-clerk 14 1 -1 9 0 “tw://bible.?id=44.19.35-44.19.41|AUTODETECT|” Acts 19:35 41) 7 1 -1 9 0 “tw://bible.?id=44.23.6-44.23.9|AUTODETECT|” ); Paul s remark to the Sanhedrin, with respect to the hope of the resurrection of the dead I am on trial, very true and very clever 14 1 -1 9 0 “tw://bible.?id=44.23.6-44.23.9|AUTODETECT|” Acts 23:6 9) 7 1 -1 9 0 “tw://bible.?id=44.27.20-44.27.26|AUTODETECT|” ); and his courageous conduct and inspiring words during the Voyage Dangerous in moments when all seemed hopeless 14 1 -1 9 0 “tw://bible.?id=44.27.20-44.27.26|AUTODETECT|” Acts 27:20 26) 7 1 -1 9 0 “tw://bible.?id=44.27.33-44.27.36|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=44.27.33-44.27.36|AUTODETECT|” 33 36) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 This trait in the great men of the Old Testament and of the early church must not be minimized. In fact, it is probably not an exaggeration to say that ) 8 1 -1 9 0 0 one) 7 1 -1 9 0 “tw://bible.?id=46.9.22|AUTODETECT|” of the reasons for Paul s almost unbelievable success as a missionary was his tact in dealing with men. Thus, for example, he was eager to become all things to all men that he might by all means save some 14 1 -1 9 0 “tw://bible.?id=46.9.22|AUTODETECT|” I Cor. 9:22) 7 1 -1 9 0 0 ). Hence, he would carefully choose ) 8 1 -1 9 0 0 one) 7 1 -1 9 0 “tw://bible.?id=44.13.16-44.13.41|AUTODETECT|” approach to the Jews 14 1 -1 9 0 “tw://bible.?id=44.13.16-44.13.41|AUTODETECT|” Acts 13:16 41) 7 1 -1 9 0 0 ), but ) 8 1 -1 9 0 0 another) 7 1 -1 9 0 “tw://bible.?id=44.17.22-44.17.31|AUTODETECT|” to the Gentiles 14 1 -1 9 0 “tw://bible.?id=44.17.22-44.17.31|AUTODETECT|” Acts 17:22 31) 7 1 -1 9 0 “tw://bible.?id=52.2.11|AUTODETECT|” ), would not only address large audiences but would also seek out individuals to bring them to Christ 14 1 -1 9 0 “tw://bible.?id=52.2.11|AUTODETECT|” I Thess. 2:11) 7 1 -1 9 0 “tw://bible.?id=52.2.9|AUTODETECT|” ), would work among the people with his hands in order not to burden them 14 1 -1 9 0 “tw://bible.?id=52.2.9|AUTODETECT|” I Thess. 2:9) 7 1 -1 9 0 “tw://bible.?id=52.2.5|AUTODETECT|” ), and in his epistles would be careful, wherever possible, to speak words of praise and encouragement before presenting his reprimanding admonitions. Yet, he never used words of flattery 14 1 -1 9 0 “tw://bible.?id=52.2.5|AUTODETECT|” I Thess. 2:5) 7 1 -1 9 0 “tw://bible.?id=48.3.1|AUTODETECT|” ), and was able, when the occasion demanded this course, to say, O foolish Galatians! Who has bewitched you? 14 1 -1 9 0 “tw://bible.?id=48.3.1|AUTODETECT|” Gal. 3:1) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 Before taking leave of this subject of the use of tact it should be pointed out that this application of ) 8 1 -1 9 0 0 discretion) 7 1 -1 9 0 0 or ) 8 1 -1 9 0 0 prudence) 7 1 -1 9 0 “tw://bible.?id=20.1.4|AUTODETECT|” in practical matters is as it were a theme that runs through the book of Proverbs from beginning to end. See especially ) 14 1 -1 9 0 “tw://bible.?id=20.1.4|AUTODETECT|” Prov. 1:4) 7 1 -1 9 0 “tw://bible.?id=20.2.1-20.2.5|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=20.2.1-20.2.5|AUTODETECT|” 2:1 5) 7 1 -1 9 0 “tw://bible.?id=20.2.11|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=20.2.11|AUTODETECT|” 2:11) 7 1 -1 9 0 “tw://bible.?id=20.3.1-20.3.12|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=20.3.1-20.3.12|AUTODETECT|” 3:1 12) 7 1 -1 9 0 “tw://bible.?id=20.3.21|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=20.3.21|AUTODETECT|” 3:21) 7 1 -1 9 0 “tw://bible.?id=20.5.2|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=20.5.2|AUTODETECT|” 5:2) 7 1 -1 9 0 “tw://bible.?id=20.8.12|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=20.8.12|AUTODETECT|” 8:12) 7 1 -1 9 0 “tw://bible.?id=20.10.19|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=20.10.19|AUTODETECT|” 10:19) 7 1 -1 9 0 “tw://bible.?id=20.11.22|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=20.11.22|AUTODETECT|” 11:22) 7 1 -1 9 0 “tw://bible.?id=20.15.1|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=20.15.1|AUTODETECT|” 15:1) 7 1 -1 9 0 “tw://bible.?id=20.15.17|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=20.15.17|AUTODETECT|” 17) 7 1 -1 9 0 “tw://bible.?id=20.15.28|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=20.15.28|AUTODETECT|” 28) 7 1 -1 9 0 “tw://bible.?id=20.19.11|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=20.19.11|AUTODETECT|” 19:11) 7 1 -1 9 0 “tw://bible.?id=20.22.24|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=20.22.24|AUTODETECT|” 22:24) 7 1 -1 9 0 “tw://bible.?id=20.22.25|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=20.22.25|AUTODETECT|” 25) 7 1 -1 9 0 “tw://bible.?id=20.25.11|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=20.25.11|AUTODETECT|” 25:11) 7 1 -1 9 0 0 . ) 8 1 3 8 0 0 Scripture on Slavery) 7 1 -1 9 0 0 ) 7 2 3 8 0 0 In ancient times slavery was widespread. Especially among the Greeks it was common practice to reduce captives and often criminals and debtors to the state of bondage. On the island of Delos sometimes as many as ten thousand slaves were sold in a single day. Among the Romans the lot of the slave seems to have been more cruel than among the Greeks. The slave was not considered to have any rights. The law offered him no protection.

To be sure, there are recorded instances of masters who were kind to their slaves, but these are the exceptions. It is not surprising that a civilization which looked upon all foreigners as barbarians and upon labor as unworthy of a free man and vulgar (cf. N.T.C. on I and II Thessalonians, pp. 66, 67) would welcome slavery. ) In the Old Testament we immediately feel the breath of special revelation. We enter a different world. It must be freely admitted that the Old Testament does not regard the possession of slaves to be ) 8 1 -1 9 0 0 always and under all circumstances) 7 1 -1 9 0 “tw://bible.?id=1.15.16|AUTODETECT|” a moral evil. Israelites were permitted to impose the punishment of slavery upon those nations whose cup of iniquity was full 14 1 -1 9 0 “tw://bible.?id=1.15.16|AUTODETECT|” Gen. 15:16) 7 1 -1 9 0 “tw://bible.?id=3.25.44-3.25.46|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=3.25.44-3.25.46|AUTODETECT|” Lev. 25:44 46) 7 1 -1 9 0 “tw://bible.?id=2.22.1-2.22.3|AUTODETECT|” ). A burglar who was unable to make restitution according to the law had to be sold into slavery 14 1 -1 9 0 “tw://bible.?id=2.22.1-2.22.3|AUTODETECT|” Ex. 22:1 3) 7 1 -1 9 0 “tw://bible.?id=2.21.16|AUTODETECT|” ). These were divine regulations of a punitive character. But such stipulations were a far cry from divine and indiscriminate permission for any one to go man-stealing for pleasure or profit. The divine approval did not rest on the kidnaper. On this point the law was clear: Whoever steals a man, whether he sells him or is found in possession of him, shall be put to death 14 1 -1 9 0 “tw://bible.?id=2.21.16|AUTODETECT|” Ex. 21:16) 7 1 -1 9 0 0 ). Accordingly, when in more recent centuries some have tried to defend modern slavery by appealing to Moses they have done so without any shadow of warrant. ) 7 1 3 8 0 0 The insecure basis of such an appeal becomes even more clearly evident when the cruelty which in every century has been a characteristic of the slave-trade is taken into consideration. Perhaps a single day spent ) 8 1 -1 9 0 0 as a slave) 7 1 -1 9 0 0 on a slave schooner would have changed the mind of many an advocate of slavery. It is just possible that had he himself been shackled to other slaves for sixteen hours a day in a three-feet high tween deck, with little and in case of rough weather with ) 8 1 -1 9 0 0 no) 7 1 -1 9 0 0 ventilation, had he seen other slaves die at sea of dysentery, smallpox, or other disease, or, in case of safe arrival, had he or ) 8 1 -1 9 0 0 she) 7 1 -1 9 0 0 stood upon the block exposed to every vulgarity of man s inhumanity to man, and subsequently while at work had he been flogged unmercifully by a so-called overseer, he would probably never again defend slavery, not even as an indispensable means of leading heathen to Christ. ) 7 1 3 8 0 0 It is exactly the ) 8 1 -1 9 0 0 cruelty) 7 1 -1 9 0 0 of slavery which even the ) 8 1 -1 9 0 0 Old) 7 1 -1 9 0 0 Testament opposes with every possible emphasis. Note the following: ) 7 1 3 8 0 “tw://bible.?id=2.21.7-2.21.11|AUTODETECT|” (1) A man who has purchased a female slave with the intention of making her an inferior wife is not permitted to treat her as a slave 14 1 -1 9 0 “tw://bible.?id=2.21.7-2.21.11|AUTODETECT|” Ex. 21:7 11) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 “tw://bible.?id=2.21.26|AUTODETECT|” (2) Extreme cruelty to a slave must result in immediate manumission 14 1 -1 9 0 “tw://bible.?id=2.21.26|AUTODETECT|” Ex. 21:26) 7 1 -1 9 0 “tw://bible.?id=2.21.27|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=2.21.27|AUTODETECT|” 27) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 “tw://bible.?id=5.23.15|AUTODETECT|” (3) Returning a runaway to his master to become enslaved once more is strictly forbidden 14 1 -1 9 0 “tw://bible.?id=5.23.15|AUTODETECT|” Deut. 23:15) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 “tw://bible.?id=1.17.12|AUTODETECT|” (4) Though there is a difference among commentators with respect to the question whether all of the kindness-to-slaves regulations applied to foreign (non-Hebrew) slaves as well as to Israelites, the preponderance of evidence is certainly in the direction of the divinely imposed mandate of at least showing fairness and mercy to all, including the foreigner. Thus, for example, definite provision was made for the incorporation of foreign slaves into religious fellowship with Israel, and this by means of circumcision 14 1 -1 9 0 “tw://bible.?id=1.17.12|AUTODETECT|” Gen. 17:12) 7 1 -1 9 0 “tw://bible.?id=1.17.13|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=1.17.13|AUTODETECT|” 13) 7 1 -1 9 0 “tw://bible.?id=1.17.22|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=1.17.22|AUTODETECT|” 22) 7 1 -1 9 0 “tw://bible.?id=1.17.23|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=1.17.23|AUTODETECT|” 23) 7 1 -1 9 0 “tw://bible.?id=1.17.26|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=1.17.26|AUTODETECT|” 26) 7 1 -1 9 0 “tw://bible.?id=1.17.27|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=1.17.27|AUTODETECT|” 27) 7 1 -1 9 0 0 ) and partaking of the paschal meal (Ex. 22:44). ) 7 1 3 8 0 “tw://bible.?id=3.25.39|AUTODETECT|” (5) Among the Israelites an impoverished person could sell himself in order thus to pay his debts. But his condition was in reality not that of slavery but rather that of mild indenture or voluntary apprenticeship 14 1 -1 9 0 “tw://bible.?id=3.25.39|AUTODETECT|” Lev. 25:39) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 “tw://bible.?id=3.25.42|AUTODETECT|” (6) The basic rule in Israel is laid down in ) 14 1 -1 9 0 “tw://bible.?id=3.25.42|AUTODETECT|” Lev. 25:42) 7 1 -1 9 0 “tw://bible.?id=3.25.43|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=3.25.43|AUTODETECT|” 43) 7 1 -1 9 0 “tw://bible.?id=3.25.42|AUTODETECT|” , namely, They are my servants whom I brought forth out of the land of Egypt. They shall not be sold as slaves, neither shall you rule over him with harshness. You shall revere God 14 1 -1 9 0 “tw://bible.?id=3.25.42|AUTODETECT|” Lev. 25:42) 7 1 -1 9 0 “tw://bible.?id=3.25.43|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=3.25.43|AUTODETECT|” 43) 7 1 -1 9 0 “tw://bible.?id=16.5.5|AUTODETECT|” ; cf. ) 14 1 -1 9 0 “tw://bible.?id=16.5.5|AUTODETECT|” Neh. 5:5) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 “tw://bible.?id=2.21.1|AUTODETECT|” (7) For the Hebrew indentured servant the seventh year was that of emancipation 14 1 -1 9 0 “tw://bible.?id=2.21.1|AUTODETECT|” Ex. 21:1) 7 1 -1 9 0 “tw://bible.?id=2.21.2|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=2.21.2|AUTODETECT|” 2) 7 1 -1 9 0 “tw://bible.?id=3.25.39-3.25.41|AUTODETECT|” ), or if the year of jubilee should arrive before the seventh year then that year of jubilee meant freedom 14 1 -1 9 0 “tw://bible.?id=3.25.39-3.25.41|AUTODETECT|” Lev. 25:39 41) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 “tw://bible.?id=5.15.13-5.15.15|AUTODETECT|” (8) When a Hebrew had served his term he must not be sent away as a pauper or beggar. On the contrary, When you let him go away from you into freedom, you must not let him go empty-handed. You shall furnish him liberally with provisions from your flock, from your threshing floor, and from your wine-press. As Jehovah your God has blessed you, you must give to him. You shall remember that you yourself were once a slave in the land of Egypt, and that Jehovah your God redeemed you. That is the reason why I give you this command today 14 1 -1 9 0 “tw://bible.?id=5.15.13-5.15.15|AUTODETECT|” Deut. 15:13 15) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 “tw://bible.?id=2.21.5|AUTODETECT|” (9) In fact, the probability existed that at times an indentured servant, given permission to become a free man, would say, I love my master, my wife, and my children; I will not go out free. Definite provision was made whereby also such a desire could be fulfilled 14 1 -1 9 0 “tw://bible.?id=2.21.5|AUTODETECT|” Ex. 21:5) 7 1 -1 9 0 “tw://bible.?id=2.21.6|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=2.21.6|AUTODETECT|” 6) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 “tw://bible.?id=2.21.5|AUTODETECT|” We come to the New Testament. Here in the attitude of the centurion toward his slave one finds the counterpart of (9) above. When conditions were ideal, the servant s I love my master 14 1 -1 9 0 “tw://bible.?id=2.21.5|AUTODETECT|” Ex. 21:5) 7 1 -1 9 0 “tw://bible.?id=42.7.2|AUTODETECT|” ), would be answered by the master s, My servant is precious to me 14 1 -1 9 0 “tw://bible.?id=42.7.2|AUTODETECT|” Luke 7:2) 7 1 -1 9 0 0 ), and vice versa. It fills the heart with pure delight to hear the centurion address Jesus in these words, Say the word, and ) 8 1 -1 9 0 0 my boy) 7 1 -1 9 0 “tw://bible.?id=42.7.7|AUTODETECT|” will be healed 14 1 -1 9 0 “tw://bible.?id=42.7.7|AUTODETECT|” Luke 7:7) 7 1 -1 9 0 “tw://bible.?id=40.5.43-40.5.48|AUTODETECT|” ). Surely, such slavery ceased to be slavery at all! Moreover, the love proclaimed by Jesus, a love extending even to enemies 14 1 -1 9 0 “tw://bible.?id=40.5.43-40.5.48|AUTODETECT|” Matt. 5:43 48) 7 1 -1 9 0 “tw://bible.?id=48.3.28|AUTODETECT|” ), has had its definite effect on the thinking of every consistent believer. Paul proclaimed the truth, There can be neither Jew nor Greek; there can be neither bond nor free & you are all one man in Christ Jesus 14 1 -1 9 0 “tw://bible.?id=48.3.28|AUTODETECT|” Gal. 3:28) 7 1 -1 9 0 “tw://bible.?id=49.6.5-49.6.9|AUTODETECT|” ). God does not favor masters above slaves. With him there is no partiality 14 1 -1 9 0 “tw://bible.?id=49.6.5-49.6.9|AUTODETECT|” Eph. 6:5 9) 7 1 -1 9 0 “tw://bible.?id=51.3.11|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=51.3.11|AUTODETECT|” Col. 3:11) 7 1 -1 9 0 “tw://bible.?id=51.3.25|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=51.3.25|AUTODETECT|” 25) 7 1 -1 9 0 “tw://bible.?id=54.1.9|AUTODETECT|” ). It is not surprising therefore that Paul mentions kidnapers or slave-dealers in one breath with murderers and sodomites as those against whom the law of God thunders its denunciations 14 1 -1 9 0 “tw://bible.?id=54.1.9|AUTODETECT|” I Tim. 1:9) 7 1 -1 9 0 “tw://bible.?id=54.1.10|AUTODETECT|” b, ) 14 1 -1 9 0 “tw://bible.?id=54.1.10|AUTODETECT|” 10) 7 1 -1 9 0 “tw://bible.?id=66.18.13|AUTODETECT|” ). The book of Revelation implies that one of the reasons for the fall and desolation of Babylon was the slave-trade 14 1 -1 9 0 “tw://bible.?id=66.18.13|AUTODETECT|” Rev. 18:13) 7 1 -1 9 0 0 ). ) 7 3 3 8 0 0 Thus Old and New Testament combine in showing that though those indeed, are wrong who attach an exclusively social value to Christianity, those, too, are in error who assign to it a purpose so abstractly religious that it loses all contact with the concrete situations of life. To be sure Christianity is a religion, but a religion that includes definite guide-lines for human action in every sphere. No Christian should ever be afraid to condemn the curse of slavery. He has Scripture, both Old and New Testament, on his side. ) All this does not mean that either Jesus or Paul advocated social revolution: immediate emancipation of every slave. Such a sudden upheaval of the entire Roman economy would have resulted in indescribable misery for many a bondman who depended on his master for a living, and would have placed an insurmountable obstacle in the way of the propagation of the Christian faith. ) Enforced emancipation has by no means always been appreciated even by the slaves. The booklet ) 8 1 -1 9 0 0 Strange But True) 7 1 -1 9 0 0 , pp. 6, 7, relates that when imperial Russia gained control over the Caucasus territory, the viceroy of the Czar advised the local princes to emancipate their house-slaves. When the slaves heard about it, however, they protested bitterly, and insisted that slavery was their hereditary right! ) 7 1 3 8 0 0 Another somewhat similar scene is touchingly portrayed by Susan Dabney Smedes, one of whose essays is found on pp. 796 800 of ) 8 1 -1 9 0 0 The Heritage of America) 7 1 -1 9 0 0 . This concerns the aftermath of the Civil War. She writes that even long after Lincoln had issued his Emancipation Proclamation no apparent change took place among the Burleigh Negroes. Those who worked in the fields went out as usual and cultivated and gathered in the crops. In the house they went about their customary duties. We expected them to go away or to demand wages or at least to give some sign that they knew they were free.

But, except that they were very quiet and serious and more obedient and kind than they had ever been known to be for more than a few weeks at a time of sickness or other affliction, we saw no change in them. At Christmas such compensation was made them for their services as seemed just. Afterward fixed wages were offered and accepted. Thomas called them up now and told them that as they no longer belonged to him they must discontinue calling him master. Yes, marster, Yes, marster, was the answer to this. ��) -2 1 0 0 0 0 0 0 _ftnref25 10 1 -1 9 0 “#_ftn25” 197) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 Now whatever value there may be in the objection that the instances related must have been of an exceptional character, it remains true that especially this second example points in the right direction as to the true solution, and this not only of the slavery question of the past but also of similar problems today. What Paul teaches, not only in his letter to Philemon but also elsewhere, is that ) 8 1 -1 9 0 0 love, coming from both sides) 7 1 -1 9 0 0 (masters and slaves) ) 8 1 -1 9 0 0 is the only solution) 7 1 -1 9 0 “tw://bible.?id=40.5.43-40.5.48|AUTODETECT|” . This love is the response to God s love for his child. Whether that child be black or white, bond or free, makes no difference. It is this love of God which melts cruelty into kindness and in so doing changes despots into kind employers, slaves into willing servants, and all who accept it into brothers in Christ. The kingship or rule of God works from within outward, not from without inward. The truth of the gospel contained in passages such as ) 14 1 -1 9 0 “tw://bible.?id=40.5.43-40.5.48|AUTODETECT|” Matt. 5:43 48) 7 1 -1 9 0 “tw://bible.?id=40.7.12|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=40.7.12|AUTODETECT|” 7:12) 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 7 1 -1 9 0 “tw://bible.?id=44.10.34|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=44.10.34|AUTODETECT|” Acts 10:34) 7 1 -1 9 0 “tw://bible.?id=44.10.35|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=44.10.35|AUTODETECT|” 35) 7 1 -1 9 0 “tw://bible.?id=45.3.21-45.3.24|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=45.3.21-45.3.24|AUTODETECT|” Rom. 3:21 24) 7 1 -1 9 0 “tw://bible.?id=45.12.9-45.12.14|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=45.12.9-45.12.14|AUTODETECT|” 12:9 14) 7 1 -1 9 0 “tw://bible.?id=46.13.0|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=46.13.0|AUTODETECT|” I Cor. 13) 7 1 -1 9 0 “tw://bible.?id=49.6.5-49.6.9|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=49.6.5-49.6.9|AUTODETECT|” Eph. 6:5 9) 7 1 -1 9 0 “tw://bible.?id=51.3.12-51.3.17|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=51.3.12-51.3.17|AUTODETECT|” Col. 3:12 17) 7 1 -1 9 0 0 , 25 4:1, will do far more to solve social questions than any number of bayonets. ) -2 1 0 0 0 0 0 0 _ftn1 9 1 3 8 0 “#_ftnref1” N.T.C. ) 7 1 -1 9 0 0 W. Hendriksen, ) 8 1 -1 9 0 0 New Testament Commentary) 7 1 -1 9 0 0 ) -2 1 0 0 0 0 0 0 _ftn2 10 1 3 8 0 “#_ftnref2” 177 ) 7 1 -1 9 0 0 The transition from private house, whose owner had offered its facilities for public worship, to spacious church-edifice, built expressly for congregational services, was probably gradual. Cf. the transition from buggy to automobile. Thus the oldest known church discovered by archaeologists was in reality a modified once-private dwelling. The house had been built a.d. 232 233 at Dura Europos in eastern Syria on the Euphrates. Three of its rooms had been changed into a chapel with room for 100 people. For full description see C. Hopkins and P. V. C. Baur, ) 8 1 -1 9 0 0 Christian Church at Dura-Europos) 7 1 -1 9 0 0 ; cf. G. E. Wright, ) 8 1 -1 9 0 0 Biblical Archaeology) 7 1 -1 9 0 “tw://bible.?id=46.11.18|AUTODETECT|” , pp. 245 247. Even earlier is the implied distinction in ) 14 1 -1 9 0 “tw://bible.?id=46.11.18|AUTODETECT|” I Cor. 11:18) 7 1 -1 9 0 “tw://bible.?id=46.11.22|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=46.11.22|AUTODETECT|” 22) 7 1 -1 9 0 0 , between strictly private homes and what must have been a rather spacious gathering-place for the church. With the conversion of Constantine (a.d. 323 337) church architecture received the boost it needed. ) -2 1 0 0 0 0 0 0 _ftn3 11 1 3 8 0 “#_ftnref3” 178 ) 7 1 -1 9 0 “tw://bible.?id=51.1.3|AUTODETECT|” See on ) 14 1 -1 9 0 “tw://bible.?id=51.1.3|AUTODETECT|” Col. 1:3) 7 1 -1 9 0 0 , footnote 25, for the reason why the word ) 8 1 -1 9 0 0 always) 7 1 -1 9 0 0 should be construed with I thank my God, rather than with making mention. ) -2 1 0 0 0 0 0 0 _ftn4 10 1 3 8 0 “#_ftnref4” 179 ) 7 1 3 8 0 0 Some believe that both the love and the faith have the Lord Jesus and all the saints as objects. They interpret ) 8 1 -1 9 0 0 faith) 7 1 -1 9 0 0 to mean ) 8 1 -1 9 0 0 fidelity) 7 1 -1 9 0 0 . As a result, these interpreters also deny the chiastic structure of the passage. But the fact that the love is for ) 8 1 -1 9 0 0 the saints,) 7 1 -1 9 0 0 and the faith is directed toward ) 8 1 -1 9 0 0 the Lord,) 7 1 -1 9 0 “tw://bible.?id=49.1.15|AUTODETECT|” is clear from the parallel passages: ) 14 1 -1 9 0 “tw://bible.?id=49.1.15|AUTODETECT|” Eph. 1:15) 7 1 -1 9 0 “tw://bible.?id=51.1.14|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=51.1.14|AUTODETECT|” Col. 1:14) 7 1 -1 9 0 0 . ) 7 1 3 8 0 0 Note, accordingly, the chiastic structure of the sentence: ) 7 1 3 8 0 “tw://bible.?id=50.2.3|AUTODETECT|” This criss-cross structure occurs frequently in Paul. See N.T.C. on ) 14 1 -1 9 0 “tw://bible.?id=50.2.3|AUTODETECT|” Phil. 2:3) 7 1 -1 9 0 “tw://bible.?id=50.2.8|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=50.2.8|AUTODETECT|” 8) 7 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” 12) 7 1 -1 9 0 “tw://bible.?id=51.1.10|AUTODETECT|” ; on ) 14 1 -1 9 0 “tw://bible.?id=51.1.10|AUTODETECT|” Col. 1:10) 7 1 -1 9 0 “tw://bible.?id=51.1.16|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=51.1.16|AUTODETECT|” 1:16) 7 1 -1 9 0 “tw://bible.?id=51.3.11|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=51.3.11|AUTODETECT|” 3:11) 7 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” ; and on ) 14 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” I Tim. 3:16) 7 1 -1 9 0 0 . In the present instance the reason for this arrangement is probably the following: the apostle wants Philemon, who has already manifested his love to others, to show kindness to Onesimus also. Hence, this being uppermost in Paul s mind, he mentions ) 8 1 -1 9 0 0 love) 7 1 -1 9 0 0 first of all and traces it to its source, namely, genuine faith in the Lord Jesus. This enables him to refer now to the objects of this love: all the saints (verse 5b), which connects immediately with the next verse (verse 6) in which he prays that this ) 8 1 -1 9 0 0 sharing) 7 1 -1 9 0 0 which he has just now commended in Philemon may become very effective. ) 8 1 -1 9 0 0 Implied) 7 1 -1 9 0 0 is clearly the thought: Now take one more step, beloved brother; extend this same kindness and love to Onesimus. And so, in verse 7, the apostle once more praises Philemon for the manner in which he has refreshed the hearts of the saints, adding that he (Paul) himself has been gladdened and comforted by this. It will be evident that the chiastic structure in this instance lends itself best to Paul s purpose. ) 8 1 -1 9 0 0 Love toward the saints) 7 1 -1 9 0 0 naturally occupies the two places of greatest importance in this causal modifier (verse 5), the first and the last place. ) -2 1 0 0 0 0 0 0 _ftn5 10 1 3 8 0 “#_ftnref5” 180 ) 7 2 3 8 0 0 The differences in translation arise mainly from the fact that the passage contains several important words and phrases with different possible meanings or constructions; especially the following: ) (1) Does �������� as here used mean ) 8 1 -1 9 0 0 participation) 7 1 -1 9 0 0 (in) or does it mean ) 8 1 -1 9 0 0 sharing) 7 1 -1 9 0 0 (one s bounties with others?) ) 7 1 3 8 0 0 (2) Hence also: Does ��� ������� mean ) 8 1 -1 9 0 0 in the faith) 7 1 -1 9 0 0 or does it mean ) 8 1 -1 9 0 0 of your faith,) 7 1 -1 9 0 0 that is, ) 8 1 -1 9 0 0 springing from your faith?) 7 1 -1 9 0 0 ) 7 2 3 8 0 0 (3) What does �0� ������� mean and what does it modify? ) (4) Does � �������� here signify ) 8 1 -1 9 0 0 by the clear recognition) 7 1 -1 9 0 0 or rather ) 8 1 -1 9 0 0 in the clear) 7 1 -1 9 0 0 8 1 -1 9 0 0 or full) 7 1 -1 9 0 0 ) ) 8 1 -1 9 0 0 knowledge?) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 (5) Does ����� have reference to ) 8 1 -1 9 0 0 the blessings) 7 1 -1 9 0 0 or ) 8 1 -1 9 0 0 privileges that we enjoy) 7 1 -1 9 0 0 and which should stimulate us to show kindness to others, or does it have reference to ) 8 1 -1 9 0 0 the good that we do?) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 (6) And, as if this were not enough, there is the question as to which ) 8 1 -1 9 0 0 reading) 7 1 -1 9 0 0 is correct: � !��� or � Q���. Is it ) 8 1 -1 9 0 0 the good that is ours) 7 1 -1 9 0 0 or ) 8 1 -1 9 0 0 the good that is yours?) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 Without going into great detail my answers are as follows: As to (1) Either meaning can be given to this word which frequently has the sense ) 8 1 -1 9 0 0 fellowship) 7 1 -1 9 0 0 . For extensive discussion see N.T.C. on Philippians, pp. 51 54 and 93 95. However, if the meaning ) 8 1 -1 9 0 0 participation) 7 1 -1 9 0 0 (in) be adopted, the reading Q��� instead of !��� also receives the preference . But why the change from ) 8 1 -1 9 0 0 your) 7 1 -1 9 0 0 to ) 8 1 -1 9 0 0 your?) 7 1 -1 9 0 0 Besides, there is another objection to the adoption of the reading Q���, as will be indicated under (6) below. ) 7 1 3 8 0 0 As to (2) The answer to the preceding determines this also. Hence, I prefer the rendering ) 8 1 -1 9 0 0 springing from your faith) 7 1 -1 9 0 0 or ) 8 1 -1 9 0 0 to which your faith gives rise) 7 1 -1 9 0 0 . ) 7 1 3 8 0 0 As to (3) The phrase �0� ������� is more naturally rendered ) 8 1 -1 9 0 0 for Christ) 7 1 -1 9 0 0 than ) 8 1 -1 9 0 0 in Christ) 7 1 -1 9 0 0 . As to what it modifies, it does not make much difference in the resultant meaning of the entire clause whether one translates may be energetically stimulated for Christ by the clear recognition of all the good that is ours, or may be energetically stimulated by the clear recognition of all the good that is ours for Christ (i.e., to his glory). ) 7 1 3 8 0 0 As to (4) The rendering ) 8 1 -1 9 0 0 in the clear knowledge) 7 1 -1 9 0 0 makes it difficult to arrive at an intelligible meaning for the entire sentence. On the contrary, the translation ) 8 1 -1 9 0 0 by the clear recognition) 7 1 -1 9 0 0 ( by the acknowledging, RV) leads to a sensible result which is in harmony with Pauline thought, as indicated in the explanation. ) 7 1 3 8 0 0 As to (5) Though the word used in the original may indicate either ) 8 1 -1 9 0 0 that which is morally good) 7 1 -1 9 0 “tw://bible.?id=45.2.10|AUTODETECT|” 14 1 -1 9 0 “tw://bible.?id=45.2.10|AUTODETECT|” Rom. 2:10) 7 1 -1 9 0 0 ) or ) 8 1 -1 9 0 0 blessing, privilege) 7 1 -1 9 0 “tw://bible.?id=45.14.16|AUTODETECT|” 14 1 -1 9 0 “tw://bible.?id=45.14.16|AUTODETECT|” Rom. 14:16) 7 1 -1 9 0 0 ), the latter yields the better meaning in the present context, as shown in the explanation. ) 7 1 3 8 0 0 As to (6) It has already been shown that, with the exception of the salutations at the beginning and close (vss. 1 3, 25) and the reference to your prayers in verse 22, the letter is specifically addressed throughout to one person, namely, Philemon (see on verses 1, 2). Even the greetings are addressed to him alone (vss. 23, 24). Therefore, the sudden appearance, here in the body of the letter (verse 6), of the second person plural (Q���) would be very strange indeed. On the other hand, that Paul, reflecting on the goodness of God in Christ toward Philemon, would immediately include himself and in fact all believers as objects of this divine love and care, and would therefore write the good that is ) 8 1 -1 9 0 0 ours, ) 7 1 -1 9 0 0 is easy to understand. ) 7 1 3 8 0 0 An entirely different meaning is given to the passage by E. J. Goodspeed. He renders verses 5 and 6 as follows: I hear of the love and faith you have in the Lord Jesus and all his people, and I pray that through coming to know every good thing about us as Christians they may effectually share your faith. Objections: (1) What does he mean by the love and the faith in & all his people ? (2) Why should the apostle pray that all his people [the saints] may effectually share Philemon s faith? They already have that faith! Other renderings or reconstructions are even less probable and require no discussion. ) -2 1 0 0 0 0 0 0 _ftn6 11 1 3 8 0 “#_ftnref6” 181 ) 7 1 -1 9 0 0 On �������� see footnote 39, p. 58 of N.T.C. on Philippians. ) -2 1 0 0 0 0 0 0 _ftn7 10 1 3 8 0 “#_ftnref7” 182 ) 7 1 -1 9 0 0 In that passage, as the ) 8 1 -1 9 0 0 Greek) 7 1 -1 9 0 0 has it, the Lord ) 8 1 -1 9 0 0 twice) 7 1 -1 9 0 0 used a form of the word which here in Philem. has been rendered ) 8 1 -1 9 0 0 refreshed) 7 1 -1 9 0 0 . It indicates ) 8 1 -1 9 0 0 rested,) 7 1 -1 9 0 0 and thus ) 8 1 -1 9 0 0 revived,) 7 1 -1 9 0 0 having obtained fresh courage and vigor. And in the ) 8 1 -1 9 0 0 Syriac) 7 1 -1 9 0 0 translation of the Matthew passage the word, in one form or another, occurs no less than ) 8 1 -1 9 0 0 three) 7 1 -1 9 0 0 times. This is an even more striking play upon words, and may reflect the actual idiom of Galilee, hence also of Jesus: Come to me & and I will ) 8 1 -1 9 0 0 rest) 7 1 -1 9 0 0 you & for I am ) 8 1 -1 9 0 0 restful) 7 1 -1 9 0 0 [here ) 8 1 -1 9 0 0 the Greek) 7 1 -1 9 0 0 has ) 8 1 -1 9 0 0 meek) 7 1 -1 9 0 0 ] & and you will find ) 8 1 -1 9 0 0 rest) 7 1 -1 9 0 0 for yourselves. ) -2 1 0 0 0 0 0 0 _ftn8 11 1 3 8 0 “#_ftnref8” 183 ) 7 1 -1 9 0 “tw://bible.?id=49.6.20|AUTODETECT|” I cannot agree here with Lightfoot, C. F. D. Moule, and others who, with an appeal to ) 14 1 -1 9 0 “tw://bible.?id=49.6.20|AUTODETECT|” Eph. 6:20) 7 1 -1 9 0 0 , defend the theory that ��������� here means ���������� (ambassador). Is not this a clear violation of the context? Having just now (vss. 8, 9a) declared in unmistakable language that he does ) 8 1 -1 9 0 0 not) 7 1 -1 9 0 0 wish to base his request on the authority with which his office as an apostle has invested him, he would turn right around and, almost in the same breath, appeal after all to his high prerogative as Christ s ambassador. That makes little sense. ) -2 1 0 0 0 0 0 0 _ftn9 9 1 3 8 0 “#_ftnref9” A.R.V. ) 7 1 -1 9 0 0 American Standard Revised Version ) -2 1 0 0 0 0 0 0 _ftn10 9 1 3 8 0 “#_ftnref10” A.V. ) 7 1 -1 9 0 0 Authorized Version (King James) ) -2 1 0 0 0 0 0 0 _ftn11 9 1 3 8 0 “#_ftnref11” R.S.V. ) 7 1 -1 9 0 0 Revised Standard Version ) -2 1 0 0 0 0 0 0 _ftn12 10 1 3 8 0 “#_ftnref12” 184 ) 7 1 -1 9 0 “tw://bible.?id=53.3.11|AUTODETECT|” Lenski s denial of this play on words is surprising. The pun is too obvious. One is reminded of ) 14 1 -1 9 0 “tw://bible.?id=53.3.11|AUTODETECT|” II Thess. 3:11) 7 1 -1 9 0 0 , not busy workers but busybodies. ) -2 1 0 0 0 0 0 0 _ftn13 11 1 3 8 0 “#_ftnref13” 185 ) 7 1 -1 9 0 0 ������� epistolary aorist. That this word should here be taken in a legal sense, as if an accused were being sent up to someone in higher authority, has not been established. The simple sense is probably the best in the present connection. ) -2 1 0 0 0 0 0 0 _ftn14 11 1 3 8 0 “#_ftnref14” 186 ) 7 1 -1 9 0 0 whom & him. This resumption of a relative by means of a pronoun occurs frequently in Hebrew. Whether or not the present resumption must be regarded as a Semitism is, perhaps, not as important as is the fact that obviously this repetition is for the sake of emphasis: this very slave, who had made himself so obnoxious, has now become the object of Paul s most tender affection. ) -2 1 0 0 0 0 0 0 _ftn15 10 1 3 8 0 “#_ftnref15” 187 ) 7 1 -1 9 0 0 On �������� in the sense of ) 8 1 -1 9 0 0 heart,) 7 1 -1 9 0 0 both here and in verses 7 and 20, see footnote 39, p. 58 of N.T.C. on Philippians. The additional words of the A.V., thou therefore receive him, are based upon a reading for which the textual evidence is definitely weak. For the idea itself see, however, verse 17, which is probably the source of the words inserted here in verse 12. ) -2 1 0 0 0 0 0 0 _ftn16 10 1 3 8 0 “#_ftnref16” 188 ) 7 1 -1 9 0 “tw://bible.?id=50.2.25|AUTODETECT|” For similar service see what is said about Epaphroditus in ) 14 1 -1 9 0 “tw://bible.?id=50.2.25|AUTODETECT|” Phil. 2:25) 7 1 -1 9 0 0 b. ) -2 1 0 0 0 0 0 0 _ftn17 10 1 3 8 0 “#_ftnref17” 189 ) 7 1 -1 9 0 0 I am therefore in full agreement with C. F. D. Moule who states 8 1 -1 9 0 0 op. cit.,) 7 1 -1 9 0 0 pp. 146, 147), But the ���� ���, following what is said in v. 14, makes it difficult to interpret the present verse otherwise than as a reference to the possibility of its ) 8 1 -1 9 0 0 not) 7 1 -1 9 0 0 being his master s intention (�����) to part with Onesimus. ) -2 1 0 0 0 0 0 0 _ftn18 10 1 3 8 0 “#_ftnref18” 190 ) 7 1 -1 9 0 0 In other words, ������� is here used in an elative sense. ) -2 1 0 0 0 0 0 0 _ftn19 10 1 3 8 0 “#_ftnref19” 191 ) 7 1 -1 9 0 0 For a classification of the various shades of meaning which this word has in the epistles of Paul see N.T.C. on Philippians, p. 77, footnote 55. Meaning c. would seem to be indicated here. ) -2 1 0 0 0 0 0 0 _ftn20 10 1 3 8 0 “#_ftnref20” 192 ) 7 1 -1 9 0 0 See N.T.C. on Philippians, pp. 51 54 and 93 95, for full discussion. ) -2 1 0 0 0 0 0 0 _ftn21 10 1 3 8 0 “#_ftnref21” 193 ) 7 1 -1 9 0 0 I prefer this rather common interpretation to the one offered by Lenski 8 1 -1 9 0 0 op. cit.,) 7 1 -1 9 0 0 pp. 968, 969), according to which the wrong done was simply this, that by fleeing Onesimus had deprived his master of his services. But in that case it is hard to explain Paul s ) 8 1 -1 9 0 0 If) 7 1 -1 9 0 0 . The fact that the slave had caused his master the loss of his services was undeniable. ) -2 1 0 0 0 0 0 0 _ftn22 10 1 3 8 0 “#_ftnref22” 194 ) 7 1 -1 9 0 “tw://bible.?id=43.5.31|AUTODETECT|” As I see it, we have here another case of abbreviated expression. See N.T.C. on ) 14 1 -1 9 0 “tw://bible.?id=43.5.31|AUTODETECT|” John 5:31) 7 1 -1 9 0 0 . For a different explanation see Lenski, ) 8 1 -1 9 0 0 op. cit.,) 7 1 -1 9 0 0 p. 971. ) -2 1 0 0 0 0 0 0 _ftn23 11 1 3 8 0 “#_ftnref23” 195 ) 7 1 -1 9 0 0 @������. This could well be a play on the name Onesimus. It is the only instance of the use of the first person optative in the New Testament. ) -2 1 0 0 0 0 0 0 _ftn24 10 1 3 8 0 “#_ftnref24” 196 ) 7 1 -1 9 0 0 See for this evidence and for a conjecture as to the apostle s itinerary N.T.C. on I and II Timothy and Titus, pp. 23 28, 39, 40. ) -2 1 0 0 0 0 0 0 _ftn25 10 1 3 8 0 “#_ftnref25” 197 ) 7 1 -1 9 0 0 From ) 8 1 -1 9 0 0 The Heritage of America) 7 1 -1 9 0 0 , edited by Henry Steele Commager and Allan Nevins, Copyright 1939, 1949 by Henry Steele Commager and Allan Nevins. Reprinted by permission of Little, Brown and Company, Publishers. ) 1 1 2 8 0 0 )

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