Philemon 1

Philemon 1:1

Philemon 1:1 Philemon 1:1 ————————— παυλοςG3972 PAUL, δεσμιοςG1198 χριστουG5547 OF CHRIST ιησουG2424 JESUS, καιG2532 AND τιμοθεοςG5095 TIMOTHY οG3588 THE αδελφοςG80 BROTHER, φιλημονιG5371 TO τωG3588 THE αγαπητωG27 BELOVED καιG2532 AND συνεργωG4904 OUR ημωνG2257 FELLOW WORKER a prisoner: Philemon 1:9, Ephesians 3:1, Ephesians 4:1, Ephesians 6:20, 2 Timothy 1:8 Timothy: 2 Corinthians 1:1, Colossians 1:1, 2 Thessalonians 1:1 Philemon: The apostle in this epistle indulges in some fine paronomasais on the proper names. Thus Philemon, Φιλημον G5371, affectionate, or beloved, is our dearly beloved; Apphia (Απφια G682, from απφα), the affectionate address of a brother or sister, according to Suidas), is the beloved sister, as several manuscripts, Vulgate, and others correctly read; Archippus (Αρχιππος G751, the ruler of the horse, for the managing of which heros were anciently famous), is our fellow- soldier; and Onesimus (Ονησιμος G3682, useful or profitable), once unprofitable, is now profitable., and fellow labourer, Philemon 1:24, 1 Corinthians 3:9, Philippians 2:25, Philippians 4:3, Colossians 4:11, 1 Thessalonians 3:2 Luke 10:2 - the labourers 1 Corinthians 10:14 - my 1 Thessalonians 2:8 - dear Philemon 1:13 - the bonds Hebrews 13:23 - brother Philemon 1:1. ———————– According to Thayer and Strong, and some commentators, Philemon was a resident of Colosse, and was converted to Christianity by Paul. Timothy is not mentioned as of any authority, but as an associate of Paul. His name is joined by way of friendly interest in Philemon and endorsement of the epistle. Paul calls himself a prisoner of the Lord because his imprisonment was caused by his service to Him. Philemon is designated fel-lowlaborer because he was working for the Lord in the same cause as was the apostle. THE EPISTLE TO (From Rome A.D. 63) ——————————————————————————– This little letter was sent to Philemon by Onesimus, a converted runaway slave of Philemon, along with Tychicus who is going to Colossae with Onesimus (Colossians 4:7-9) as the bearer also of the so-called Epistle to the Ephesians (Ephesians 6:21-22). Hence it is clear that these three Epistles were carried to the Province of Asia at the same time. Colossians was probably written before Ephesians which appears to be a general treatment of the same theme. Whether Philemon was actually penned before the other two there is no way of knowing. But it is put first here as standing apart. Probably Paul wrote it himself without dictation because in Philemon 1:19 it constitutes a note in his own hand to Philemon for what Onesimus may owe him.

Paul applies the spirit of Christianity to the problem of slavery in words that have ultimately set the slaves free from bondage to men. Philemon 1:1 ——————————————————————————– A prisoner of Jesus Christ (δέσμιος) A prisoner for Christ’s sake.

This is the only salutation in which Paul so styles himself. The word is appropriate to his confinement at Rome. Apostle would not have suited a private letter, and one in which Paul takes the ground of personal friendship and not of apostolic authority. A similar omission of the official title occurs in the Epistles to the Thessalonians and Philippians, and is accounted for on the similar ground of his affectionate relations with the Macedonian churches. Contrast the salutation to the Galatians. ——————————————————————————– Timothy, our brother ——————————————————————————– Lit., the brother. Timothy could not be called an apostle.

He is distinctly excluded from this office in 2 Corinthians 1:1; Colossians 1:1; compare Philippians 1:1. In Philippians and Philemon, after the mention of Timothy the plural is dropped.

In Colossians it is maintained throughout the thanksgiving only. The title brother is used of Quartus, Romans 16:23; Sosthenes, 1 Corinthians 1:1; Apollos, 1 Corinthians 16:12. ——————————————————————————– Philemon ——————————————————————————– An inhabitant, and possibly a native of Colossae in Phrygia. The name figured in the beautiful Phrygian legend of Baucis and Philemon, related by Ovid (“Metamorphoses,” viii., 626 sqq. See note on Acts 14:11). He was one of Paul’s converts (Philemon 1:19), and his labors in the Gospel at Colossae are attested by the title fellow-laborer, and illustrated by his placing his house at the disposal of the Colossian Christians for their meetings (Philemon 1:2). The statements that he subsequently became bishop of Colossae and suffered martyrdom are legendary.

Philemon 1:1 ——————————————————————————– A prisoner of Christ Jesus (desmios Christou Iηsou). As Philemon 1:9 and in Ephesians 3:1; Ephesians 4:1.

Old adjective from desmos (bond, deτ, to bind). Apparently used here on purpose rather than apostolos as more effective with Philemon and a more touching occasion of pride as Paul writes with his manacled right hand. ——————————————————————————– Timothy (Timotheos). With Paul in Ephesus (Acts 19:22) and probably known to Philemon. Associated with Paul also in 1 Thessalonians and 2 Thessalonians, 2 Corinthians, Philippians, Colossians To Philemon (Philηmoni). A resident of Colossae and a convert of Paul’s (Philemon 1:19), perhaps coming to Ephesus while Paul was there when his ministry had so much influence over the province of Asia (Acts 19:9-10; Acts 19:26; 1 Corinthians 16:19). The name Philemon occurs in the legend of Baucis and Philemon (Ovid’s Metamorphoses), but with no connection with the brother here. He was active in the church in Colossae (“our co-worker,” sunergτi hηmτn) and was beloved (agapηtτi) by Paul.

Philemon 1:2

Philemon 1:2 Philemon 1:2 ————————— καιG2532 AND απφιαG682 TO APPHIA τηG3588 THE αγαπητηG27 BELOVED, καιG2532 AND αρχιππωG751 TO τωG3588 συστρατιωτηG4961 ημωνG2257 OUR FELLOW SOLDIER, καιG2532 AND τηG3588 TO THE κατG2596 IN οικονG3624 σουG4675 THY HOUSE εκκλησιαG1577 : Archippus: Colossians 4:17 our fellowsoldier: Philippians 2:25, 2 Timothy 2:3, 2 Timothy 2:4 the church: Romans 16:5, 1 Corinthians 16:19, Colossians 4:15 Genesis 49:8 - thy hand Matthew 18:20 - two Matthew 20:21 - Grant Acts 28:23 - there came Philemon 1:24 - my fellowlabourers 3 John 1:8 - fellowhelpers Philemon 1:2. ———————– Apphia is described by Thayer merely as “name of a woman.” Some commentators say she was the wife of Philemon and that Archippus was his son. The suggestion is given by the next phrase, church in thy house. In early times the congregations in some places were small, and had their services in the homes of the brethren. Or, the whole congregation may have consisted of the members of one household, if there were as many as two disciples in it (Matthew 18:20). If Philemon’s wife and son were disciples, they might well have composed the church in his house. Philemon 1:2 ——————————————————————————– Our beloved Apphia (Ἁπφίᾳτῃἀγαπητῃ) Read τῃἀδελφῃ the (our) sister. Commonly supposed to have been Philemon’s wife. The word is not the common Roman name Appia, but is a Phrygian name, occurring frequently in Phrygian inscriptions. It is also written Aphphia, and sometimes Aphia. ——————————————————————————– Archippus Possibly the son of Philemon and Apphia. From Colossians 4:17 he would appear to have held some important office in the church, either at Colossae or at Laodicaea, which lay very near. In Colossians his name occurs immediately after the salutation to the Laodicaeans. ——————————————————————————– Fellow-soldier In christian warfare.

Perhaps at Ephesus. Applied also to Epaphroditus, Philippians 2:25. ——————————————————————————– The church in thy house See on Romans 16:5.

Philemon 1:2 ——————————————————————————– To Apphia our sister (Apphiβi tηi adelphηi). Dative case in address. A common name in Phrygian inscriptions and apparently the wife of Philemon. “Sister” is in the Christian sense. ——————————————————————————– To Archippus (Archippτi). Dative case in address. It is uncertain whether he is the son of Philemon or not. Apparently he is prominent in the church in Colossae, possibly even pastor, probably not in Laodicea as some understand Colossians 4:17 to imply. ——————————————————————————– Fellow-soldier (sunstratiτtηi). Old word, only here and Philippians 2:25 in N.T. In metaphorical sense.

Perhaps while Paul was in Ephesus. ——————————————————————————– To the church in thy house (tηi kat’ oikon sou ekklηsiβi). The church that met in the house of Philemon. In large cities there would be several meeting-places. Before the third century there is no certain evidence of special church buildings for worship (White, Exp. Grk. T.). See Acts 12:12 for Mary’s house in Jerusalem, 1 Corinthians 16:19 for the house of Aquila and Prisca in Ephesus, Romans 16:5 for the house of Prisca and Aquila in Rome, Colossians 4:15 for the house of Nympha in Laodicea.

Philemon 1:3

Philemon 1:3 Philemon 1:3 ————————— χαριςG5485 GRACE υμινG5213 TO YOU καιG2532 AND ειρηνηG1515 PEACE αποG575 FROM θεουG2316 GOD πατροςG3962 ημωνG2257 OUR FATHER καιG2532 AND “THE” κυριουG2962 LORD ιησουG2424 JESUS χριστουG5547 CHRIST. Romans 1:7, 2 Corinthians 13:14, Ephesians 1:2 Matthew 6:21 - there Matthew 20:21 - Grant 2 Corinthians 1:2 - General Philemon 1:3. ———————– This is a familiar salutation of Paul, which he used in most of his epistles. See the comments on it at 1 Corinthians 1:3.

Philemon 1:4

Philemon 1:4 Philemon 1:4 ————————– ευχαριστωG2168 [G5719] I THANK τωG3588 θεωG2316 μουG3450 MY GOD, παντοτεG3842 ALWAYS μνειανG3417 MENTION σουG4675 OF THEE ποιουμενοςG4160 [G5734] MAKING επιG1909 AT τωνG3588 προσευχωνG4335 μουG3450 MY PRAYERS, Romans 1:8, Ephesians 1:16, Philippians 1:3, Colossians 1:3, 1 Thessalonians 1:2, 2 Thessalonians 1:3, 2 Timothy 1:3 Romans 1:9 - I make Romans 6:17 - But 1 Corinthians 1:14 - thank 2 Corinthians 9:12 - only Philippians 4:19 - God Colossians 1:9 - do Philemon 1:4. ———————– The next verse shows what it was for which Paul thanked the Lord. Since the faithfulness of Philemon was a help to the apostle, he would consider it as a blessing, and it is stated in James 1:17 that all good things come from God. Philemon 1:4 ——————————————————————————– Thank— always Construe with thank. For similar introductory thanksgivings compare Romans 1:8; 1 Corinthians 1:4; Ephesians 1:16; Philippians 1:3; Colossians 1:3; 1 Thessalonians 1:2; 2 Thessalonians 1:3. ——————————————————————————– Making mention (μνείανποιούμενος) Μνεία primarily means remembrance, so that the phrase expresses the two ideas, mentioning thee when I call thee to mind. ——————————————————————————– In my prayers (ἐπί) On the occasions of. ——————————————————————————– Thy love and faith— toward (πρός) the Lord Jesus and toward (εἰς) all saints The clauses are arranged crosswise, love referring to saints, faith to Christ. Toward. Two different prepositions are thus translated. Practically the difference is not material, but πρός toward, with πίστις faith is unusual. See 1 Thessalonians 1:8. Εἰς is the preposition of contact; to, unto; faith exerted upon.

Philemon 1:4 ——————————————————————————– Always (pantote). Goes with eucharistτ though so far away in the Greek sentence. ——————————————————————————– Making mention of thee (mneian sou poioumenos). See 1 Thessalonians 1:2 for this phrase. ——————————————————————————– In (epi). Upon the occasion of.

Philemon 1:5

Philemon 1:5 Philemon 1:5 ————————– ακουωνG191 [G5723] HEARING σουG4675 τηνG3588 OF THY αγαπηνG26 LOVE καιG2532 τηνG3588 AND πιστινG4102 FAITH ηνG3739 WHICH εχειςG2192 [G5719] THOU HAST προςG4314 TOWARDS τονG3588 THE κυριονG2962 LORD ιησουνG2424 JESUS, καιG2532 AND ειςG1519 TOWARDS πανταςG3956 ALL τουςG3588 THE αγιουςG40 SAINTS, Hearing: Galatians 5:6, Ephesians 1:15, Colossians 1:4 toward the Lord: Philemon 1:7, Psalms 16:3, Acts 9:39-41, Romans 12:13, Romans 15:25, Romans 15:26, 1 Corinthians 16:1, 1 John 3:23, 1 John 5:1, 1 John 5:2 2 Corinthians 8:4 - the ministering Ephesians 6:18 - supplication Ephesians 6:23 - and love Philippians 1:3 - upon Philippians 1:27 - I may Philippians 2:19 - that I 1 Thessalonians 1:3 - and labour 1 Thessalonians 3:6 - faith 1 Thessalonians 4:10 - all the 1 Timothy 6:2 - because they are Titus 3:15 - love Hebrews 6:10 - which Hebrews 13:24 - and all 3 John 1:2 - even 3 John 1:6 - have borne witness of thy charity Philemon 1:5. ———————– Love as used here means a sincere desire to help in the welfare of others in the work of the brethren, and an interest in the progress of the cause of the Lord. Faith means one’s practice of the ordinances of the Lord’s commandments. Philemon 1:5 ——————————————————————————– Hearing (akouτn). Through Epaphras (Colossians 1:7-8; Colossians 4:12), possibly from Onesimus also. ——————————————————————————– And towards all the saints (kai eis pantas tous hagious). He spoke of “thy love and faith” (sou tηn agapηn kai tηn pistin) “towards the Lord Jesus” (pros ton Kurion Iηsoun) and by a sort of momentum (Vincent) he carries both words over to the saints, though it can be explained as chiasm (Galatians 4:4) also.

Philemon 1:6

Philemon 1:6 Philemon 1:6 ————————— οπωςG3704 SO THAT ηG3588 THE κοινωνιαG2842 τηςG3588 πιστεωςG4102 σουG4675 OF THY FAITH ενεργηςG1756 γενηταιG1096 [G5638] MAY BECOME ενG1722 IN “THE” επιγνωσειG1922 παντοςG3956 OF EVERY αγαθουG18 GOOD “THING” τουG3588 WHICH “IS” ενG1722 IN υμινG5213 YOU ειςG1519 TOWARDS χριστονG5547 CHRIST ιησουνG2424 JESUS. the communication: 2 Corinthians 9:12-14, Philippians 1:9-11, Titus 3:14, Hebrews 6:10, James 2:14, James 2:17 the acknowledging: Matthew 5:16, 1 Corinthians 14:25, Philippians 4:8, 1 Peter 1:5-8, 1 Peter 2:12, 1 Peter 3:1, 1 Peter 3:16 in you: 2 Peter 1:8 1 Kings 14:13 - there is found Matthew 25:16 - went 2 Corinthians 1:13 - than 2 Corinthians 8:4 - the ministering Hebrews 13:16 - communicate Philemon 1:6. ———————– The fellowship that Philemon had with others concerning the faith, had the effect or was tending to have a good effect on them. It would be manifested by their acknowledgment of the good example that he set before them. Philemon 1:6 ——————————————————————————– That (ὅπως) Connect with making mention. ——————————————————————————– The communication of thy faith (ἡκοινωνίατῆςπίστεώςσου). Κοινωνία fellowship is often used in the active sense of impartation, as communication, contribution, almsgiving. So Romans 15:26; 2 Corinthians 9:13; Hebrews 13:16. This is the sense here: the active sympathy and charity growing out of your faith. ——————————————————————————– May become effectual (ἐνεργὴς) See on James 5:16. This adjective, and the kindred ἐνεργέω to work, be effectual, ἐνέργημα working, operation, and ἐνέργεια energy, power in exercise, are used in the New Testament only of superhuman power, good or evil. Compare Ephesians 1:19; Matthew 14:2; Philippians 2:13; 1 Corinthians 12:10; Hebrews 4:12. ——————————————————————————– In the knowledge (ἐνἐπιγνώσει) In denotes the sphere or element in which Philemon’s charity will become effective. His liberality and love will result in perfect knowledge of God’s good gifts.

In the sphere of christian charity he will be helped to a full experience and appropriation of these. He that gives for Christ’s sake becomes enriched in the knowledge of Christ.

Knowledge is full, perfect knowledge; an element of Paul’s prayer for his readers in all the four epistles of the captivity. ——————————————————————————– In you Read in us. ——————————————————————————– In Christ Jesus (εἰςΧριστὸνἹησοῦν) Connect with may become effectual, and render, as Rev., unto Christ; that is, unto Christ’s glory. Philemon 1:6 ——————————————————————————– That (hopτs). Rather than the more common final particle hina. Connected with mneian poioumenos. ——————————————————————————– The fellowship of thy faith (hη koinτnia tηs pisteτs sou). Partnership like Philippians 1:5 in (objective genitive, pisteτs). ——————————————————————————– Effectual (energηs). Common adjective, like energos (at work), in N.T. only here, 1 Corinthians 16:9; Hebrews 4:12.

Papyri use energos of a mill in working order, of ploughed land, etc. ——————————————————————————– In you (en humin). Some MSS. have en hηmin (in us), itacism and common.

Philemon 1:7

Philemon 1:7 Philemon 1:7 ————————— χαρινG5485G5484 γαρG1063 FOR εχομενG2192 [G5719] WE HAVE πολληνG4183 GREAT καιG2532 AND παρακλησινG3874 επιG1909 BY OF τηG3588 αγαπηG26 σουG4675 THY LOVE, οτιG3754 ταG3588 BECAUSE σπλαγχναG4698 BOWELS τωνG3588 OF THE αγιωνG40 SAINTS αναπεπαυταιG373 [G5769] HAVE BEEN διαG1223 BY σουG4675 THEE, αδελφεG80 BROTHER. great joy: 1 Thessalonians 1:3, 1 Thessalonians 2:13, 1 Thessalonians 2:19, 1 Thessalonians 3:9, 2 John 1:4, 3 John 1:3-6 the bowels: Philemon 1:20, 2 Corinthians 7:13, 2 Timothy 1:16 Genesis 33:9 - my brother Rth 2:16 - General 1 Chronicles 29:17 - joy thy people Job 29:13 - I caused Proverbs 27:11 - be wise Isaiah 58:7 - to deal Matthew 6:2 - when Matthew 25:16 - went Matthew 25:35 - I was an Mark 14:7 - ye have Luke 14:13 - call Acts 16:34 - when Romans 12:13 - Distributing Romans 15:32 - and may 1 Corinthians 16:1 - the saints 1 Corinthians 16:15 - to the Philippians 1:4 - with Philemon 1:5 - toward the Lord Philemon 1:7. ———————– Love in this passage is from a Greek original that means to be interested in the welfare of others. This is borne out by the rest of the verse, for it speaks of the refeshing that Philemon had brought to the saints, which means the Christians. Bowels is used to mean the intellectual part of the saints, from the ancient theory that the affections were seated in the intestines. Philemon 1:7 ——————————————————————————– For we have (γὰρἔχομεν) Read ἔσχον I had. Connect with I thank in Philemon 1:4, giving the reason for thankfulness as it lay in his own heart; as, in Philemon 1:5, he had given the reason which lay in outward circumstances. ——————————————————————————– Bowels (σπλάγχνα) Rev., hearts. See on 1 Peter 3:8. ——————————————————————————– Are refreshed (ἀναπέπαυται) See on Matthew 11:28. Compare 1 Corinthians 16:18; 2 Corinthians 7:13. ——————————————————————————– Brother Closing the sentence with a word of affection. Compare Galatians 3:15; Galatians 6:1. Philemon 1:7 ——————————————————————————– I had (eschon).

Ingressive second aorist active indicative of echτ, not eichomηn as the Textus Receptus has it. Paul refers to his joy when he first heard the good news about Philemon’s activity (Philemon 1:5). ——————————————————————————– The hearts (ta splagchna). See Philippians 1:8 for this use of this word for the nobler viscera (heart, lungs, liver) and here for the emotional nature. ——————————————————————————– Have been refreshed (anapepautai). Perfect passive indicative of old compound verb anapauτ as in Matthew 11:28, a relief and refreshment whether temporary (Mark 6:31) or eternal (Revelation 14:13).

Philemon 1:8

Philemon 1:8 Philemon 1:8 ————————— διοG1352 πολληνG4183 MUCH ενG1722 IN χριστωG5547 CHRIST παρρησιανG3954 εχωνG2192 [G5723] HAVING επιτασσεινG2004 [G5721] TO ORDER σοιG4671 THEE τοG3588 WHAT “IS” ανηκονG433 [G5723] , bold: 2 Corinthians 3:12, 2 Corinthians 10:1, 2 Corinthians 10:2, 2 Corinthians 11:21, 1 Thessalonians 2:2, 1 Thessalonians 2:6 enjoin: 2 Corinthians 10:8 Genesis 50:17 - servants 1 Chronicles 13:2 - If it seem Nehemiah 5:10 - I pray you Psalms 37:25 - I have Jeremiah 38:20 - Obey Acts 15:2 - should Romans 1:28 - not convenient 2 Corinthians 7:16 - that Ephesians 5:4 - convenient Philippians 4:3 - I Philemon 1:14 - without Hebrews 13:22 - suffer Philemon 1:8. ———————– Paul was an apostle and had the authority to enjoin (or order) Philemon to do what was desired for him to do, had he thought it necessary to use that strong a form of speech. Philemon 1:8 ——————————————————————————– Wherefore Seeing that I have these proofs of thy love. Connect with I rather beseech (Philemon 1:9). ——————————————————————————– I might be much bold (πολλὴνπαὀῥησίανἔχων) Better, as Rev., I have all boldness. Παὀῥησία boldness is opposed to fear, John 7:13; to ambiguity or reserve, John 11:14. The idea of publicity may attach to it as subsidiary, John 7:4. ——————————————————————————– In Christ As holding apostolic authority from Christ. ——————————————————————————– That which is convenient (τὸἀνῆκον) Rev., befitting. Convenient is used in A.V., in the earlier and stricter sense of suitable. Compare Ephesians 5:4. Thus Latimer: “Works which are good and convenient to be done.” Applied to persons, as Hooper: “Apt and convenient persons.” The modern sense merges the idea of essential fitness.

The verb ἀνήκω originally means to come up to; hence of that which comes up to the mark; fitting. Compare Colossians 3:18; Ephesians 5:4. It conveys here a delicate hint that the kindly reception of Onesimus will be a becoming thing. Philemon 1:8 ——————————————————————————– Though I have (echτn). Concessive participle (present active). ——————————————————————————– That which is befitting (to anηkon). Neuter singular accusative of the articular participle (present active) of anηkτ, to come up to requirements and so to be befitting.

For idea in anηkτ, see Colossians 3:18; Ephesians 5:4. This idiom is in later writers. ——————————————————————————- I rather beseech (mβllon parakalτ). Rather than command (epitassτ) which he has a perfect right to do.

Philemon 1:9

Philemon 1:9 Philemon 1:9 ————————— διαG1223 τηνG3588 FOR THE SAKE OF αγαπηνG26 LOVE μαλλονG3123 RATHER παρακαλωG3870 [G5719] I EXHORT, τοιουτοςG5108 SUCH A ONE ωνG5607 [G5752] BEING ωςG5613 AS παυλοςG3972 PAUL “THE” πρεσβυτηςG4246 AGED, νυνιG3570 δεG1161 AND NOW καιG2532 ALSO δεσμιοςG1198 ιησουG2424 OF JESUS χριστουG5547 CHRIST. love’s sake: Romans 12:1, 2 Corinthians 5:20, 2 Corinthians 6:1, Ephesians 4:1, Hebrews 13:19, 1 Peter 2:11 Paul: Psalms 71:9, Psalms 71:18, Proverbs 16:31, Isaiah 46:4 prisoner: Philemon 1:1, Ephesians 3:1, Ephesians 4:1 Judges 21:22 - Be favourable unto them 2 Samuel 9:1 - show him 1 Chronicles 13:2 - If it seem Nehemiah 5:10 - I pray you Psalms 37:25 - I have Proverbs 23:24 - shall have Isaiah 11:6 - General Acts 15:2 - should Acts 16:23 - they cast Acts 21:16 - an old Acts 23:18 - Paul 1 Corinthians 1:10 - I beseech 2 Corinthians 10:1 - I Paul 2 Corinthians 11:23 - in prisons Galatians 5:2 - I Paul Philippians 4:3 - I 1 Thessalonians 2:6 - when 1 Thessalonians 2:18 - even 1 Thessalonians 4:1 - we 1 Timothy 5:1 - entreat Philemon 1:14 - without Hebrews 13:22 - suffer 1 Peter 5:1 - who Philemon 1:9. ———————– Because of his love for Philemon, the apostle preferred to use a milder basis for his instruction, namely, his age and also his situation. Respect for age should incline Philemon to heed the request of Paul. Also, his imprisonment would indicate his sincerity which should prompt Philemon to heed the request. Philemon 1:9 ——————————————————————————– Being such an one as Paul the aged (τοιοῦτοςὦνὡςΠαῦλοςπρεσβύτης) Being such an one, connect with the previous I rather beseech, and with Paul the aged. Not, being such an one (armed with such authority), as Paul the aged I beseech (the second beseech in Philemon 1:10); but, as Rev., for love’s sake I rather beseech, being such an one as Paul the aged. The beseech in Philemon 1:10 is resumptive. Aged; or ambassador (so Rev., in margin). The latter rendering is supported by πρεσβεύω I am an ambassador, Ephesians 6:10. There is no objection to aged on the ground of fact.

Paul was about sixty years old, besides being prematurely aged from labor and hardship. For aged see Luke 1:18; Titus 2:2. Philemon 1:9 ——————————————————————————– Paul the aged (Paulos presbutηs). Paul is called neanias (a young man) at the stoning of Stephen (Acts 7:58). He was perhaps a bit under sixty now. Hippocrates calls a man presbutηs from 49 to 56 and gerτn after that.

The papyri use presbutηs for old man as in Luke 1:18 of Zacharias and in Titus 2:2. But in Ephesians 6:20 Paul says presbeuτ en halusei (I am an ambassador in a chain). Hence Lightfoot holds that here presbutηs = presbeutηs because of common confusion by the scribes between u and eu. In the LXX four times the two words are used interchangeably. There is some confusion also in the papyri and the inscriptions. Undoubtedly ambassador (presbeutηs) is possible here as in Ephesians 6:20 (presbeuτ) though there is no real reason why Paul should not term himself properly “Paul the aged.”

Philemon 1:10

Philemon 1:10 Philemon 1:10 ————————— παρακαλωG3870 [G5719] I EXHORT σεG4571 THEE περιG4012 τουG3588 FOR εμουG1700 MY τεκνουG5043 CHILD, ονG3739 WHOM εγεννησαG1080 [G5656] I BEGOT ενG1722 τοιςG3588 IN δεσμοιςG1199 BONDS μουG3450 MY, ονησιμονG3682 , my son: 2 Samuel 9:1-7, 2 Samuel 18:5, 2 Samuel 19:37, 2 Samuel 19:38, Mark 9:17, 1 Timothy 1:2, Titus 1:4 Onesimus: Colossians 4:9 whom: 1 Corinthians 4:15, Galatians 4:19 Genesis 49:8 - thy hand Deuteronomy 23:15 - General Luke 6:42 - cast Luke 7:3 - General Acts 28:20 - this chain 1 Corinthians 1:10 - I beseech Ephesians 4:1 - beseech Ephesians 6:20 - bonds 1 Thessalonians 4:1 - we 1 Timothy 1:18 - son 1 Timothy 5:1 - entreat 1 Timothy 6:2 - believing Philemon 1:17 - receive 1 Peter 2:11 - I beseech 3 John 1:4 - that Philemon 1:10. ———————– The special request referred to in the preceding verses was concerning Onesimus. He was a slave of Philemon, but not the most satisfactory kind of one. (See next verse.) He had run away from his master, and in some way had come to Rome and fallen into the company of Paul. The apostle taught him his duty to the Lord and induced him to obey it. On this principle he calls him his son, in the same way he referred to Timothy as his son (1 Timothy 1:2). Philemon 1:10 ——————————————————————————– I beseech Resuming the beseech of Phm 1:9. I beseech, I repeat. ——————————————————————————– Onesimus (Ὁνήσιμον) The name is withheld until Paul has favorably disposed Philemon to his request. The word means helpful, and it was a common name for slaves. The same idea was expressed by other names, as Chresimus, Chrestus (useful); Onesiphorus (profit-bringer, 2 Timothy 1:16); Symphorus (suitable). Onesimus was a runaway Phrygian slave, who had committed some crime and therefore had fled from his master and hidden himself in Rome. Under Roman law the slave was a chattel.

Varro classified slaves among implements, which he classifies as vocalia, articulate speaking implements, as slaves; semivocalia, having a voice but not articulating, as oxen; muta, dumb, as wagons. The attitude of the law toward the slave was expressed in the formula servile caput nullum jus habet; the slave has no right. ——————————————————————————– The master’s power was unlimited.

He might mutilate, torture, or kill the slave at his pleasure. Pollio, in the time of Augustus, ordered a slave to be thrown into a pond of voracious lampreys. Augustus interfered, but afterward ordered a slave of his own to be crucified on the mast of a ship for eating a favorite quail. Juvenal describes a profligate woman ordering a slave to be crucified. Some one remonstrates. She replies: “So then a slave is a man, is he! ‘He has done nothing,’ you say. Granted. I command it.

Let my pleasure stand for a reason” (vi., 219). Martial records an instance of a master cutting out a slave’s tongue. The old Roman legislation imposed death for killing a plough-ox; but the murderer of a slave was not called to account. Tracking fugitive slaves was a trade. Recovered slaves were branded on the forehead, condemned to double labor, and sometimes thrown to the beasts in the amphitheater. The slave population was enormous. Some proprietors had as many as twenty thousand. ——————————————————————————– Have begotten in my bonds Made a convert while I was a prisoner. Philemon 1:10 ——————————————————————————– For my child (peri tou emou teknou).

Tender and affectionate reference to Onesimus as his spiritual child. ——————————————————————————– Whom I have begotten in my bonds (hon egennηsa en tois desmois). First aorist active indicative of gennaτ, to beget. See 1 Corinthians 4:15 for this figurative sense. Paul is evidently proud of winning Onesimus to Christ though a prisoner himself.

Philemon 1:11

Philemon 1:11 Philemon 1:11 ————————— τονG3588 ποτεG4218 ONCE σοιG4671 TO THEE αχρηστονG890 , νυνιG3570 δεG1161 BUT NOW σοιG4671 TO THEE καιG2532 AND εμοιG1698 TO ME ευχρηστονG2173 : unprofitable: Job 30:1, Job 30:2, Matthew 25:30, Luke 17:10, Romans 3:12, 1 Peter 2:10 profitable: Luke 15:24, Luke 15:32, 2 Timothy 4:11 Genesis 49:8 - thy hand Jeremiah 13:7 - it was Luke 6:42 - cast Titus 3:8 - good Philemon 1:11. ———————– Servants are commanded to obey their masters (Ephesians 6:5; Colossians 3:22). The teaching Paul gave Onesimus, therefore, would include his duty to his master. That would explain why he would be now profitable to Philemon, and also to Paul because of being in fellowship with him. Philemon 1:11 ——————————————————————————– Unprofitable (ἄχρηστον) A play on the word Onesimus profitable. Compare unprofitable (ἀχρεῖος) servant, Matthew 25:30. These plays upon proper names are common both in Greek and Roman literature. Thus Aeschylus on the name of Helen of Troy, the play or pun turning on the root ἑλ, hel, destroy: Helene, helenaus, helandras, heleptolis: Helen, ship-destroyer, man-destroyer, city-destroyer (“Agamemnon,” 671). Or, as Robert Browning: “Helen, ship’s-hell, man’s-hell, city’s-hell.” So on Prometheus (forethought): “Falsely do the gods call thee Prometheus, for thou thyself hast need of prometheus, i.e., of forethought” (“Prometheus Bound,” 85, 86). Or Sophocles on Ajax.

Aias (Ajax) cries ai, ai! and says, “Who would have thought that my name would thus be the appropriate expression for my woes?” (“Ajax,” 430). In the New Testament, a familiar example is Matthew 16:18; “thou art Petros, and on this petra will I build my church.” See on Epaenetus, 2 Corinthians 8:18. ——————————————————————————– Now profitable “Christianity knows nothing of hopeless cases.

It professes its ability to take the most crooked stick and bring it straight, to flash a new power into the blackest carbon, which will turn it into a diamond” (Maclaren, “Philemon,” in “Expositor’s Bible”). ——————————————————————————– And to me The words are ingeniously thrown in as an afterthought. Compare Philippians 2:27; Romans 16:13; 1 Corinthians 16:18. A strong appeal to Philemon lies in the fact that Paul is to reap benefit from Onesimus in his new attitude as a christian brother. Philemon 1:11 ——————————————————————————- Onesimus (Onηsimon). A common name among slaves and made like Chresimus, Chrestus. The word is from onηsis (profit) and that from oninηmi, to profit, to help. ——————————————————————————- Who was aforetime unprofitable to thee (ton pote soi achrηston). “The once to thee useless one.” Play (pun) on the meaning of the name Onesimus (onηsimos, useful) as once “useless” (achrηstos, verbal adjective, a privative and chraomai, to use). ——————————————————————————- But now is profitable to thee and to me (nuni de soi kai emoi euchrηston). “But now to thee and to me useful.” Still further play on the name Onesimus by euchrηston (verbal adjective from eu and chraomai, to use). Ethical dative here (soi, emoi).

Philemon 1:12

Philemon 1:12 Philemon 1:12 ————————— ονG3739 WHOM ανεπεμψαG375 [G5656] [G1 - 12] I SENT BACK “TO THEE” : συG4771 δεG1161 BUT THOU αυτονG846 HIM, τουτεστινG5123G5123 [G5748] ταG3588 THAT IS, εμαG1699 MY σπλαγχναG4698 BOWELS, προσλαβουG4355 [G5640] RECEIVE : thou: Matthew 6:14, Matthew 6:15, Matthew 18:21-35, Mark 11:25, Ephesians 4:32 mine: Deuteronomy 13:6, 2 Samuel 16:11, Jeremiah 31:20, Luke 15:20 Genesis 15:4 - shall come Micah 6:7 - body Romans 11:14 - my Romans 16:2 - ye receive 2 Corinthians 7:2 - Receive Philippians 1:8 - in Philemon 1:17 - receive Philemon 1:20 - refresh Philemon 1:12. ———————– In keeping with his duty as a part of the life of a Christian slave, Onesimus returned to his master at the instruction of Paul. Thou therefore receive him is a kindly commendation. Mine own bowels. A child is brought forth from the bowels of his parents, and since that part of the human anatomy is used figuratively of mental and spiritual matters, Paul uses it here to signify that Onesimus had been begotten by him in the sense that he had brOught him to obey the Gospel. Philemon 1:12 ——————————————————————————– I have sent again (ἀνέπεμψα) Rev., sent back. The epistolary aorist, see on 1 Peter 5:12. Our idiom would be I send back. That Onesimus accompanied the letter appears from Colossians 4:7-9. ——————————————————————————– Thou therefore receive Omit, and render αὐτόν him as Rev., in his own person; his very self. Philemon 1:12 ——————————————————————————– I have sent back (anepempsa). Epistolary aorist.

As it will look when Onesimus arrives. ——————————————————————————– In his own person (auton). “Himself,” intensive pronoun with hon (whom). ——————————————————————————– My very heart (ta ema splagchna). As in Philemon 1:7. He almost loves Onesimus as his own son.

Philemon 1:13

Philemon 1:13 Philemon 1:13 ————————— ονG3739 WHOM εγωG1473 I εβουλομηνG1014 [G5711] WAS προςG4314 WITH εμαυτονG1683 MYSELF κατεχεινG2722 [G5721] TO KEEP, ιναG2443 THAT υπερG5228 FOR σουG4675 THEE διακονηG1247 [G5725] HE MIGHT SERVE μοιG3427 ME ενG1722 IN τοιςG3588 THE δεσμοιςG1199 BONDS τουG3588 OF THE ευαγγελιουG2098 GLAD TIDINGS; in thy stead: 1 Corinthians 16:17, Philippians 2:30 the bonds: Philemon 1:1, Ephesians 3:1, Ephesians 4:1 1 Kings 19:21 - ministered Matthew 20:26 - minister Acts 28:20 - this chain Philemon 1:13. ———————– I would have retained. Had Paul felt free to follow his personal desires, he would have kept Onesimus with him as a helper in his struggles for the Gospel under the handicap of imprisonment. Had such a thing been done, Paul would have considered the service the same as if it was coming from Philemon. Philemon 1:13 ——————————————————————————– I would (ἐβουλόμην) Rev., I would fain. See on Matthew 1:19. The imperfect tense denotes the desire awakened but arrested. See on I would, Philemon 1:14. ——————————————————————————– With me (πρὸςεμαυτὸν) The preposition expresses more than near or beside. It implies intercourse. See on with God, John 1:1. ——————————————————————————– In thy stead (ὑπὲρσοῦ) Rev., correctly, in thy behalf.

A beautiful specimen of christian courtesy and tact; assuming that Philemon would have desired to render these services in person. ——————————————————————————– In the bonds of the Gospel Connect with me. Bonds with which he is bound for the sake of the Gospel: with which Christ has invested him.

A delicate hint at his sufferings is blended with an intimation of the authority which attaches to his appeal as a prisoner of Christ. This language of Paul is imitated by Ignatius. “My bonds exhort you” (Tralles, 12). “He (Jesus Christ) is my witness, in whom I am bound” (Philadelphia, 7). “In whom I bear about my bonds as spiritual pearls” (Ephesians, 11). “In the bonds which I bear about, I sing the praises of the churches” (Magnesians, 1). Philemon 1:13 ——————————————————————————– I would fain have kept (eboulomηn katechein). Imperfect middle and present infinitive, “I was wishing to hold back.” Again from the standpoint of the arrival of Onesimus. ——————————————————————————– In thy behalf (huper sou). So “in thy stead,” “in place of thee.” ——————————————————————————– He might minister (diakonηi). Present active subjunctive (retained after eboulomηn) with hina, purpose continued, “that he might keep on ministering.”

Philemon 1:14

Philemon 1:14 Philemon 1:14 ————————— χωριςG5565 δεG1161 BUT APART FROM τηςG3588 σηςG4674 γνωμηςG1106 THY MIND ουδενG3762 NOTHING ηθελησαG2309 [G5656] I WISHED ποιησαιG4160 [G5658] TO DO, ιναG2443 THAT μηG3361 NOT ωςG5613 AS καταG2596 αναγκηνG318 OF τοG3588 αγαθονG18 σουG4675 THY GOOD ηG5600 [G5753] MIGHT BE, αλλαG235 BUT καταG2596 εκουσιονG1595 OF : without: Philemon 1:8, Philemon 1:9, 2 Corinthians 1:24, 1 Peter 5:3 thy benefit: 1 Chronicles 29:17, Psalms 110:3, 1 Corinthians 9:7, 1 Corinthians 9:17, 2 Corinthians 8:12, 2 Corinthians 9:5, 2 Corinthians 9:7, 1 Peter 5:2 Judges 5:2 - when 2 Kings 8:9 - Thy son Benhadad Acts 5:4 - was it not thine 2 Corinthians 8:3 - beyond 1 Peter 4:9 - without Philemon 1:14. ———————– Such a service, however, would have been equivalent to taking some benefit from Philemon without his consent, and the apostle would not do anything like that. Philemon 1:14 ——————————————————————————– I would (ἠθέλησα) Compare I would, Philemon 1:13. Here the aorist tense and the verb meaning to will denote a single, decisive resolution. ——————————————————————————– As it were of necessity (ὡςκατὰἀνάγκην) Ὡς as it were, Rev., as, marks the appearance of necessity. Philemon’s kindly reception of Onesimus must not even seem to be constrained. Philemon 1:14 ——————————————————————————– Without thy mind (chτris tηs sηs gnτmηs). Judgment, purpose (1 Corinthians 1:10; 1 Corinthians 7:25). Ablative case with chτris (apart from). ——————————————————————————– I would do nothing (ouden ηthelηsa poiηsai).

First aorist active indicative of thelτ, I decided, I wished, decision reached (cf. eboulomηn in Philemon 1:13. ——————————————————————————– Thy goodness (to agathon sou). Neuter articular adjective (thy good deed). ——————————————————————————– As of necessity (hτs kata anagkηn). “As if according to compulsion.” See 2 Corinthians 9:7. ——————————————————————————– But of free will (alla kata hekousion). According to what is voluntary (Numbers 15:3). Perhaps tropon (way, manner) is to be understood with the adjective hekousios (old word, here alone in N.T.), from hekτn (1 Corinthians 9:17; Romans 8:20).

Philemon 1:15

Philemon 1:15 Philemon 1:15 ————————— ταχαG5029 γαρG1063 FOR PERHAPS διαG1223 BECAUSE OF τουτοG5124 THIS εχωρισθηG5563 [G5681] HE WAS “FROM THEE” προςG4314 FOR ωρανG5610 A TIME, ιναG2443 THAT αιωνιονG166 αυτονG846 HIM απεχηςG568 [G5725] THOU POSSESS; Genesis 45:5-8, Genesis 50:20, Psalms 76:10, Isaiah 20:6, Acts 4:28 Luke 15:10 - one Philemon 1:15. ———————– This could not mean that Onesimus left his master with the motive of some advantage to him. A slave who had been unprofitable would not likely be that much interested in the welfare of the man from whom he was fleeing. The meaning is as if it read, “Perhaps it will turn out to be an advantage to you, after all, for him to leave, for now the way that things have happened, he will be a better servant than ever.” Philemon 1:15 ——————————————————————————– For perhaps I sent him back, for, if I had kept him, I might have defeated the purpose for which he was allowed to be separated from you for a time. “We are not to be too sure of what God means by such and such a thing, as some of us are wont to be, as if we had been sworn of God’s privy council…. A humble ‘perhaps’ often grows into a ‘verily, verily’— and a hasty, over-confident ‘verily, verily’ often dwindles to a hesitating ‘perhaps.’ Let us not be in too great a hurry to make sure that we have the key of the cabinet where God keeps his purposes, but content ourselves with ‘perhaps’ when we are interpreting the often questionable ways of His providence, each of which has many meanings and many ends” (Maclaren). ——————————————————————————– He therefore departed (διὰτοῦτοἐχωρίσθη) The A.V. misses the ingenious shading of Paul’s expression. Not only does he avoid the word ran away, which might have irritated Philemon, but he also uses the passive voice, not the middle, separated himself, as an intimation that Onesimus’ flight was divinely ordered for good. Hence Rev., correctly, he was parted. Compare Genesis 45:5. ——————————————————————————– For a season (πρὸςὤραν) A brief season. See 2 Corinthians 7:8; Galatians 2:5. ——————————————————————————– Thou shouldst receive (ἀπέχῃς) The compounded preposition ἀπό may mean back again, after the temporary separation, or in full, wholly.

The former is suggested by was parted, and would fain have kept: but the latter by Philemon 1:16, no longer as a servant, but more. The latter is preferable.

Compare the use of ἀπέχω in Matthew 6:2, they have received. (see note); Matthew 6:16; Luke 6:24; see on Philippians 4:18; and ἀπολαμβάνω receive, Galatians 4:5. Philemon 1:15 ——————————————————————————– Perhaps (tacha). Old adverb, in N.T. only here and Romans 5:7. ——————————————————————————– That thou shouldst have him (hina auton apechηis). Final clause with hina and present active subjunctive of apechτ, to have back, “that thou might keep on having him back.” ——————————————————————————– For ever (aiτnion). “Eternal,” here and hereafter. Surely a noble thing for Paul to say and a word that would touch the best in Philemon.

Philemon 1:16

Philemon 1:16 Philemon 1:16 ————————— ουκετιG3765 NO LONGER ωςG5613 AS δουλονG1401 A BONDMAN, αλλG235 BUT υπερG5228 ABOVE δουλονG1401 A BONDMAN, αδελφονG80 A BROTHER αγαπητονG27 BELOVED, μαλισταG3122 εμοιG1698 TO ME, ποσωG4214 δεG1161 AND HOW MUCH μαλλονG3123 RATHER σοιG4671 TO THEE καιG2532 BOTH ενG1722 IN “THE” σαρκιG4561 FLESH καιG2532 AND ενG1722 IN “THE” κυριωG2962 LORD? a brother: Matthew 23:8, Acts 9:17, Galatians 4:28, Galatians 4:29, 1 Timothy 6:2, Hebrews 3:1, 1 Peter 1:22, 1 Peter 1:23, 1 John 5:1 both in: Ephesians 6:5-7, Colossians 3:22 Genesis 33:9 - my brother Matthew 8:6 - my Luke 15:27 - Thy brother John 15:15 - I call Acts 10:7 - two Acts 15:25 - our Acts 22:13 - Brother 1 Corinthians 7:22 - is the Ephesians 6:21 - beloved Philemon 1:16. ———————– Not now as a servant. Onesimus was to continue as a servant to Philemon, but not in that relation only. He was to be regarded as a brother also, which was a spiritual relationship, and far above that of an earthly servant. Especially to me is said because Paul was the one who converted him to Christ. Yet because of prior relations, he was to be appreciated by Philemon all the more, both as a servant in fleshly or temporal matters, and as a brother in the Lord. Philemon 1:16 ——————————————————————————– Not now (οὐκέτι) Rev., more correctly, no longer. The negative adverb οὐκέτι states the fact absolutely, not as it may be conceived by Philemon (μηκέτι) However Philemon may regard Onesimus, as a fact he is now no longer as a slave. ——————————————————————————– Above (ὑπέρ) Rev., more than. More than a slave— a whole man. ——————————————————————————– Especially (μάλιστα) Connect with beloved. Especially to me as compared with other Christians. ——————————————————————————– How much more (πόσῳμᾶλλον) Beloved most to Paul, how much more than most to Philemon, since he belonged to him in a double sense, as a slave and as a Christian brother: in the flesh and in the Lord. “In the flesh Paul had the brother for a slave: in the Lord he had the slave for a brother” (Meyer). Philemon 1:16 ——————————————————————————– No longer as a servant (ouketi hτs doulon). “No longer as a slave.” So it has to be here. So it should be always.

Paul sends Onesimus, the converted runaway slave, back to his legal master, but shows that he expects Philemon the Christian to treat Onesimus as a brother in Christ, not as a slave. ——————————————————————————– But more than a servant (all’ huper doulon). “But beyond a slave.” ——————————————————————————– A brother beloved (adelphon agapηton). A brother in Christ. ——————————————————————————– How much rather to thee (posτi de mβllon soi). “By how much more to thee,” because of Philemon’s legal ownership of this now Christian slave. “In the flesh Philemon had the brother for a slave; in the Lord he had the slave for a brother” (Meyer).

Philemon 1:17

Philemon 1:17 Philemon 1:17 ————————— ειG1487 IF ουνG3767 εμεG1691 ME εχειςG2192 [G5719] THOU HOLDEST κοινωνονG2844 A PARTNER, προσλαβουG4355 [G5640] RECEIVE αυτονG846 HIM ωςG5613 AS εμεG1691 ME; thou count: Acts 16:15, 2 Corinthians 8:23, Ephesians 3:6, Philippians 1:7, 1 Timothy 6:2, Hebrews 3:1, Hebrews 3:14, James 2:5, 1 Peter 5:1, 1 John 1:3 receive: Philemon 1:10, Philemon 1:12, Matthew 10:40, Matthew 12:48-50, Matthew 18:5, Matthew 25:40 Romans 16:2 - ye receive 2 Corinthians 7:2 - Receive Philippians 1:5 - General Philemon 1:17. ———————– On the ground that Philemon would agree to all these considerations of relationship, Paul asks him to indicate his recognition of the partnership by accepting Onesimus back into his love the same as if he were the apostle. Philemon 1:17 ——————————————————————————– Then (οὖν) Resumptive from Philemon 1:12. ——————————————————————————– Thou count (ἔχεις) Lit., hold, which is often used in this sense. Compare Luke 14:18, hold me or count me as excused Philippians 2:29, hold such in reputation. ——————————————————————————– Partner More than an intimate friend. One in Christian fellowship. Philemon 1:17 ——————————————————————————– If then thou countest me a partner (ei oun me echeis koinτnon). As I assume that you do, condition of the first class. ——————————————————————————– Receive him as myself (proslabou auton hτs eme). “Take him to thyself (indirect second aorist middle of proslambanτ as in Acts 18:26) as myself.” Surpassing delicacy and consummate tact. These words sound the death-knell of human slavery wherever the spirit of Christ is allowed to have its way.

It has been a long and hard fight to break the shackles of human bondage even in Christian countries and there are still millions of slaves in pagan and Mohammedan lands. Paul wrote these words with wisdom and courage and sincerity.

Philemon 1:18

Philemon 1:18 Philemon 1:18 ————————— ειG1487 δεG1161 BUT IF τιG5100 ηδικησενG91 [G5656] HE WRONGED σεG4571 THEE, ηG2228 OR οφειλειG3784 [G5719] OWES, τουτοG5124 THIS εμοιG1698 ελλογειG1677 [G5720] PUT TO MY ACCOUNT. put that: Isaiah 53:4-7,*Heb: Genesis 43:9 - will be Leviticus 17:4 - blood shall 1 Samuel 25:24 - Upon 2 Samuel 2:6 - I also Psalms 119:122 - surety Proverbs 6:1 - if thou be Matthew 18:29 - Have Romans 4:8 - to whom Colossians 3:25 - he that Philemon 1:18. ———————– If he hath wronged thee. A slave would have many opportunities for doing wrong to his master by taking some of his possessions (Titus 2:10). Whether that is meant here, or only the wrong he did by his “up-profitable” service (verse 11), we do not know. But in either case, Paul was offering to make it up to Philemon. Put that on mine account. Whatever was the obligation that Onesimus owed his master, Paul agreed to have the debt transferred to his account against Philemon. Philemon 1:18 ——————————————————————————– If he hath wronged (εἰἠδίκδσεν) The indicative mood with the conditional particle may imply that what is put hypothetically is really a fact: if he wronged thee as he did. ——————————————————————————– Oweth Perhaps indicating that Onesimus had been guilty of theft. Notice the general word wronged instead of the more exact specification of the crime. ——————————————————————————– Put that on my account (τοῦτοἐμοιἐλλόγα) For the verb, compare Romans 5:13 (note). Philemon 1:18 ——————————————————————————– But if he hath wronged thee at all (ei de ti ηdikηse se). Condition of the first class, assumed to be true. Onesimus did wrong (ηdikηse, first aorist active indicative of adikηo, to wrong, without justice). He had probably robbed Philemon before he ran away. ——————————————————————————– Or oweth (η opheilei).

Delicate way of putting the stealing. ——————————————————————————– Put that to mine account (touto emoi ellogβ). Present active imperative of ellogaτ. In the Koinι verbs in -eτ often appear in -aτ like eleeτ, eleaτ. So with ellogeτ as ellogaτ, late verb in inscriptions and papyri (Deissmann, Light, etc., p. 84), though in N.T. only here and Romans 5:13. It means to set to one’s account.

Philemon 1:19

Philemon 1:19 Philemon 1:19 ————————— εγωG1473 I παυλοςG3972 PAUL εγραψαG1125 [G5656] WROTE τηG3588 εμηG1699 “IT” WITH MY “OWN” χειριG5495 HAND; εγωG1473 I αποτισωG661 [G5692] WILL REPAY; ιναG2443 THAT μηG3361 λεγωG3004 [G5725] I MAY NOT SAY σοιG4671 TO THEE οτιG3754 THAT καιG2532 EVEN σεαυτονG4572 THYSELF μοιG3427 TO ME προσοφειλειςG4359 [G5719] THOU OWEST ALSO. I Paul: 1 Corinthians 16:21, 1 Corinthians 16:22, Galatians 5:2, Galatians 6:11 how thou: 1 Corinthians 4:15, 1 Corinthians 9:1, 1 Corinthians 9:2, 2 Corinthians 3:2, 1 Timothy 1:2, Titus 1:4, James 5:19, James 5:20 Genesis 43:9 - will be Leviticus 17:4 - blood shall 1 Samuel 25:24 - Upon 2 Samuel 2:6 - I also Psalms 119:122 - surety Proverbs 6:1 - if thou be Proverbs 17:21 - hath Proverbs 27:11 - be wise Matthew 6:21 - there Matthew 18:29 - Have Romans 4:8 - to whom Romans 15:27 - and Galatians 4:19 - little 1 Timothy 4:16 - them Philemon 1:19. ———————– This obligation or account of Paul against Philemon was not a material one, but a moral one due to what he owed the apostle for having led him into the service of salvation. AIbeit I do not say, etc. This unusual sentence is a sort of explanation, to assure Philemon that what he said was not for the purpose of reminding him of his indebtedness (morally) to the apostle for his conversion to Christ. Philemon 1:19 ——————————————————————————– I Paul have written, etc. Rev., write. A promissory note. The mention of his autograph here, rather than at the end of the letter, may indicate that he wrote the whole epistle with his own hand, contrary to his usual custom of employing an amanuensis. ——————————————————————————– Albeit I do not say (ἵναμὴλέγω) Lit., that I may not say. Connect with I write. I thus give my note of hand that I may avoid saying that thou owest, etc.

Rev., that I say not unto thee. ——————————————————————————– Thou owest (προσοφείλεις) Lit., owest in addition. I have laid you under obligation, not only for an amount equal to that due from Onesimus, but for yourself as made a Christian through my ministry.

Philemon 1:19 ——————————————————————————– Write (egrapsa). Epistolary aorist. ——————————————————————————– With mine hand (tηi emηi cheiri). Instrumental case and a note of hand that can be collected. See 2 Thessalonians 3:17; 1 Corinthians 16:21; Colossians 4:18. ——————————————————————————– I will repay it (egτ apotisτ). Future active indicative of apotinτ (apotiτ) to pay back, to pay off. The more usual word was apodτsτ. This is Paul’s promissory note. Deissmann (Light, etc., p. 331) notes how many of the papyri are concerning debts. ——————————————————————————– That I say not (hina mη legτ).

Neat idiom as in 2 Corinthians 9:4, delicately reminding Philemon that Paul had led him also to Christ. ——————————————————————————– Thou owest to me even thine own self besides (kai seauton moi prosopheileis). Old verb, only here in N.T., Paul using the verb opheilτ of Philemon 1:18 with pros added. He used every available argument to bring Philemon to see the higher ground of brotherhood in Christ about Onesimus.

Philemon 1:20

Philemon 1:20 Philemon 1:20 ————————— ναιG3483 YEA, αδελφεG80 BROTHER, εγωG1473 I σουG4675 OF THEE οναιμηνG3685 [G5636] MAY HAVE PROFIT ενG1722 IN “THE” κυριωG2962 LORD; αναπαυσονG373 [G5657] REFRESH μουG3450 ταG3588 MY σπλαγχναG4698 BOWELS ενG1722 IN “THE” κυριωG2962 LORD. let me: 2 Corinthians 2:2, 2 Corinthians 7:4-7, 2 Corinthians 7:13, Philippians 2:2, Philippians 4:1, 1 Thessalonians 2:19, 1 Thessalonians 2:20, 1 Thessalonians 3:7-9, Hebrews 13:17, 3 John 1:4 refresh: Philemon 1:7, Philemon 1:12, Philippians 1:8, Philippians 2:1, 1 John 3:17 1 Chronicles 29:17 - joy thy people Proverbs 17:21 - hath Proverbs 23:24 - shall have Proverbs 27:11 - be wise Romans 15:32 - and may 2 Timothy 1:16 - refreshed Philemon 1:20. ———————– Let me have joy of thee. This he could do by receiving Onesi-mus in the way that Paul requested. Such an act of cooperation would constitute a refreshing or encouragement for the bowels or heart of the apostle. Philemon 1:20 ——————————————————————————– Yea (ναί) A confirmatory particle, gathering up the whole previous intercession for Onesimus. So Matthew 11:26, even so; Rev., yea. Luke 11:51, verily; Rev., yea. Luke 12:5, yea. ——————————————————————————– Let me have joy (ὀναίμην) Or help. Lit., may I profit. Again a play upon the name Onesimus.

The verb is frequently used with reference to filial duties. Ignatius employs it, in one instance, directly after an allusion to another Onesimus (Ephesians , 2). Philemon 1:20 ——————————————————————————– Let me have joy of thee (egτ sou onaimηn). Second aorist middle optative of oninηmi, old verb, only here in N.T. Optative the regular construction for a wish about the future. “May I get profit from thee in the Lord.” ——————————————————————————– Refresh my heart in Christ (anapauson mou ta splagchna en Christτi). See Philemon 1:7 for anapauson (first aorist active imperative of anapauτ) and splagchna (3 times in this letter, Philemon 1:7; Philemon 1:12; Philemon 1:20).

Philemon 1:21

Philemon 1:21 Philemon 1:21 ————————— πεποιθωςG3982 [G5756] BEING OF τηG3588 υπακοηG5218 σουG4675 THY εγραψαG1125 [G5656] I WROTE σοιG4671 TO THEE, ειδωςG1492 [G5761] KNOWING οτιG3754 THAT καιG2532 EVEN υπερG5228 ABOVE οG3739 WHAT λεγωG3004 [G5719] I MAY SAY ποιησειςG4160 [G5692] THOU WILT DO. 2 Corinthians 2:3, 2 Corinthians 7:16, 2 Corinthians 8:22, Galatians 5:10, 2 Thessalonians 3:4 Romans 15:14 - I 2 Corinthians 2:9 - whether Philippians 1:6 - confident 2 Thessalonians 3:14 - obey Philemon 1:21. ———————– Do more than I say. Not that Philemon would go beyond and add to the inspired word of the apostle, for that would be wrong (Revelation 22:18). But it means he would even be more thoughtful in good deeds than Paul was requiring. Philemon 1:21 ——————————————————————————– More than I say (ὑπέρ) Beyond. Possibly hinting at manumission. Philemon 1:21 ——————————————————————————– Obedience (hupakoηi). “Compliance” seems less harsh to us in the light of Phm 1:9. ——————————————————————————– I write (egrapsa). Epistolary aorist again. ——————————————————————————– Even beyond what I say (kai huper ha legτ). That can only mean that Paul “knows” (eidτs, second perfect active participle of oida) that Philemon will set Onesimus free. He prefers that it come as Philemon’s idea and wish rather than as a command from Paul.

Paul has been criticized for not denouncing slavery in plain terms. But, when one considers the actual conditions in the Roman empire, he is a wise man who can suggest a better plan than the one pursued here for the ultimate overthrow of slavery.

Philemon 1:22

Philemon 1:22 Philemon 1:22 ————————— αμαG260 δεG1161 BUT WITHAL καιG2532 ALSO ετοιμαζεG2090 [G5720] PREPARE μοιG3427 ME ξενιανG3578 A LODGING; ελπιζωG1679 [G5719] γαρG1063 FOR I HOPE οτιG3754 THAT διαG1223 THROUGH τωνG3588 προσευχωνG4335 υμωνG5216 YOUR PRAYERS χαρισθησομαιG5483 [G5701] I SHALL BE GRANTED υμινG5213 TO YOU. prepare: Acts 28:23 for I trust: Romans 15:24, Philippians 1:25, Philippians 1:26, Philippians 2:24, Hebrews 13:23, 2 John 1:12, 3 John 1:14 through: Romans 15:30-32, 2 Corinthians 1:11, Philippians 1:19, James 5:16 Romans 1:10 - request Ephesians 6:19 - for Colossians 4:3 - praying 1 Thessalonians 3:10 - praying 1 Thessalonians 5:25 - General 1 Timothy 3:14 - hoping Hebrews 13:19 - that I Philemon 1:22. ———————– Paul had hopes of being released and permitted to go out among the churches, and the testimony of history indicates that it was accomplished. In view of such an experience, he asked that Philemon make provision for his lodging. Philemon 1:22 ——————————————————————————– Withal (ἅμα) Simultaneously with the fulfillment of my request. ——————————————————————————– A lodging Paul is expecting a speedy liberation. His original plan of going from Rome to Spain has apparently been altered. Lightfoot observes that “there is a gentle compulsion in this mention of a personal visit to Colossae. The apostle would thus be able to see for himself that Philemon had not disappointed his expectations.” ——————————————————————————– I shall be given (χαρισθήσομαι) A beautiful assumption of his correspondent’s affection for him, in that his visit to them will be a gracious gift (χάρις) The word is also used of granting for destruction, Acts 25:11; or for preservation, Acts 3:14. Philemon 1:22 ——————————————————————————– But withal (hama de). Along with your kindly reception of Onesimus.

On hama, see Acts 24:26; Acts 27:40. ——————————————————————————– A lodging (xenian). Old word from xenos, stranger. In N.T. only here and Acts 28:23. ——————————————————————————– I shall be granted unto you (charisthηsomai humin). First future passive of charizomai. Used either as a favour as here and Acts 3:14 or for destruction (Acts 25:11).

Philemon 1:23

Philemon 1:23 Philemon 1:23 ————————— ασπαζονταιG782 [G5736] SALUTE σεG4571 THEE επαφραςG1889 οG3588 συναιχμαλωτοςG4869 FELLOW μουG3450 MY ενG1722 IN χριστωG5547 CHRIST ιησουG2424 JESUS; Epaphras: Colossians 1:7, Colossians 4:12 my fellowprisoner: Romans 16:7, Colossians 4:10 1 Corinthians 16:20 - the brethren 2 Corinthians 13:13 - General Philippians 4:21 - The Philemon 1:23-24. ———————– The names mentioned are of some brethren who were with Paul. They were either in chains also, or were otherwise engaged in defence of the Gospel. As Paul was writing this letter, these brethren joined in friendly greeting to Philemon. Philemon 1:23 ——————————————————————————– Epaphras my fellow prisoner (Ἑπαφρᾶςὁσυναιχμάλωτόςμου). Epaphras is mentioned Colossians 1:7; Colossians 4:12. Some identify him with Epaphroditus, but without sufficient reason. Epaphroditus appears to have been a native of Philippi (Philippians 2:25), and Epaphras of Colossae (Colossians 4:12). Epaphroditus is always used of the Philippian, and Epaphras of the Colossian. The names, however, are the same, Epaphras being a contraction. ——————————————————————————– It is disputed whether fellow-prisoner is to be taken in a literal or in a spiritual sense.

For the latter see Romans 7:23; 2 Corinthians 10:5; Ephesians 4:8. Compare fellow-soldier, Philemon 1:2, and Philippians 2:25. In Romans 16:7, the word used here is applied to Andronicus and Junia. Paul was not strictly an αἰχμάλωτος prisoner of war (see on Luke 4:18). The probabilities seem to favor the spiritual sense. Lightfoot suggests that Epaphras’ relations with Paul at Rome may have excited suspicion and led to his temporally confinement; or that he may voluntarily have shared Paul’s imprisonment.

Philemon 1:23 ——————————————————————————– Epaphras (Epaphrβs). The Colossian preacher who apparently started the work in Colossae, Hierapolis, and Laodicea, and who had come to Rome to enlist Paul’s help in the fight against incipient Gnosticism in the Lycus Valley. ——————————————————————————– My fellow-prisoner (ho sunaichmalτtos mou). See note on Romans 16:7 for this word, also in Colossians 4:10. Used metaphorically like the verb aichmalτtizτ in 2 Corinthians 10:5, though some hold that Epaphras became a prisoner with Paul in Rome.

Philemon 1:24

Philemon 1:24 Philemon 1:24 ————————— μαρκοςG3138 MARK, αρισταρχοςG708 , δημαςG1214 DEMAS, λουκαςG3065 LUKE, οιG3588 συνεργοιG4904 μουG3450 MY FELLOW WORKERS. Marcus: Acts 12:12, Acts 12:25, Acts 13:13, Acts 15:37-39, Colossians 4:10, 2 Timothy 4:11 Aristarchus: Acts 19:29, Acts 27:2 Demas: Colossians 4:14, 2 Timothy 4:10 Lucas: 2 Timothy 4:11 my fellowlabourers: Philemon 1:1, Philemon 1:2, 2 Corinthians 8:23, Philippians 2:25, Philippians 4:3, 3 John 1:8 Acts 20:4 - Aristarchus 1 Corinthians 16:20 - the brethren 2 Corinthians 13:13 - General Philippians 4:21 - The Colossians 4:11 - fellowworkers Philemon 1:23-24. ———————– The names mentioned are of some brethren who were with Paul. They were either in chains also, or were otherwise engaged in defence of the Gospel. As Paul was writing this letter, these brethren joined in friendly greeting to Philemon. Philemon 1:24 ——————————————————————————– Mark Probably John Mark the evangelist. He appears as the companion of Paul, Acts 12:25; Colossians 4:10; 2 Timothy 4:11. ——————————————————————————– Aristarchus A Thessalonian. Alluded to Acts 19:29; Acts 20:4; Acts 27:2. He was Paul’s companion for a part of the way on the journey to Rome. ——————————————————————————– Demas See Colossians 4:14; 2 Timothy 4:10. ——————————————————————————– Luke The physician and evangelist. See Introduction to Luke’s Gospel. Philemon 1:24 ——————————————————————————– The other “co-workers” (sunergoi) here (Mark, Aristarchus, Demas, Luke) are all named in detail in Colossians 4:10-14 with kindly words.

Philemon 1:25

Philemon 1:25 Philemon 1:24 ————————— μαρκοςG3138 MARK, αρισταρχοςG708 , δημαςG1214 DEMAS, λουκαςG3065 LUKE, οιG3588 συνεργοιG4904 μουG3450 MY FELLOW WORKERS. grace: Romans 16:20, Romans 16:24 your spirit: 2 Timothy 4:22 Romans 1:7 - and the Lord Galatians 6:18 - the grace 2 Thessalonians 3:16 - The Lord be Philemon 1:25. ———————– Grace is the favor of Christ, which. Paul wished to come to Philemon. With your spirit. This is significant, for a true Christian is bound to have unpleasant experiences as it pertains to his body (2 Timothy 3:12); yet he may be comfortable and refreshed in spirit all the while. (See 2 Corinthians 4:16.) Philemon 1:25 ——————————————————————————– Grace— with your spirit As in Galatians 6:18, with the omission here of brother. See on 2 Corinthians 13:14. Out of many private letters which must have been written by Paul, this alone has been preserved. Its place in the New Testament canon is vindicated, so far as its internal character is concerned, by its picture of Paul as a christian gentleman, and by its exhibition of Paul’s method of dealing with a great social evil. ——————————————————————————– Paul’s dealing with the institution of slavery displayed the profoundest christian sagacity. To have attacked the institution as such would have been worse than useless. To one who reads between the lines, Paul’s silence means more than any amount of denunciation; for with his silence goes his faith in the power of christian sentiment to settle finally the whole question.

He knows that to bring slavery into contact with living Christianity is to kill slavery. He accepts the social condition as a fact, and even as a law.

He sends Onesimus back to his legal owner. He does not bid Philemon emancipate him, but he puts the christian slave on his true footing of a christian brother beside his master. As to the institution, he knows that the recognition of the slave as free in Christ will carry with it, ultimately, the recognition of his civil freedom. ——————————————————————————– History vindicated him in the Roman empire itself. Under Constantine the effects of christian sentiment began to appear in the Church and in legislation concerning slaves. Official freeing of slaves became common as an act of pious gratitude, and burial tablets often represent masters standing before the Good Shepherd, with a band of slaves liberated at death, and pleading for them at judgment. In a.d. 312 a law was passed declaring as homicide the poisoning or branding of slaves, and giving them to be torn by beasts.

The advance of a healthier sentiment may be seen by comparing the law of Augustus, which forbade a master to emancipate more than one-fifth of his slaves, and which fixed one hundred males as a maximum for one time— and the unlimited permission to emancipate conceded by Constantine. Each new ruler enacted some measure which facilitated emancipation.

Every obstacle was thrown by the law in the way of separating families. Under Justinian all presumptions were in favor of liberty. If a slave had several owners, one could emancipate him, and the others must accept compensation at a reduced valuation. The mutilated, and those who had served in the army with their masters’ knowledge and consent, were liberated. All the old laws which limited the age at which a slave could be freed, and the number which could be emancipated, were abolished. A master’s marriage with a slave freed all the children.

Sick and useless slaves must be sent by their masters to the hospital. ——————————————————————————– Great and deserved praise has been bestowed on this letter. Bengel says: “A familiar and exceedingly courteous epistle concerning a private affair is inserted among the New Testament books, intended to afford a specimen of the highest wisdom as to how Christians should arrange civil affairs on loftier principles.” Franke, quoted by Bengel, says: “The single epistle to Philemon very far surpasses all the wisdom of the world.” Renan: “A true little chef-d’oeuvre of the art of letter-writing.” Sabatier: “This short epistle gleams like a pearl of the most exquisite purity in the rich treasure of the New Testament.” Philemon 1:25 ——————————————————————————– Grace (hη charis).

This great word occurred in the greeting (Philemon 1:3) as it does in the farewell.