The testimonies to its authenticity are--ORIGEN [Homily 19, on Jeremiah, vol. 1., p. 185, Edition Huetius], cites it as the letter of Paul to Philemon concerning Onesimus; TERTULLIAN [Against Marcion, 5.21]: "The brevity of this Epistle is the sole cause of its escaping the falsifying hands of Marcion." EUSEBIUS [Ecclesiastical History, 3.25], mentions it among "the universally acknowledged Epistles of the canon"; J EROME [Commentary on Philemon, vol. iv., p. 442], argues for it against those who objected to its canonicity on the ground of its subject being beneath an apostle to write about. I GNATIUS [Epistle to the Ephesians, 2; Epistle to the Magnesians, 12], seems to allude to Phm 20. Compare Epistle to Polycarp [1 and 6]. Its brevity is the cause of its not being often quoted by the Fathers. PALEY [Horæ Paulinæ], has shown striking proofs of its authenticity in the undesigned coincidences between it and the Epistle to the Colossians.
PLACE AND TIME OF WRITING.--This Epistle is closely linked with the Epistle to the Colossians. Both were carried by the same bearer, Onesimus (with whom, however, Tychicus is joined in the Epistle to the Colossians), Col 4:9. The persons sending salutations are the same, except one, Jesus called Justus ( Col 4:11). In both alike Archippus is addressed ( Phm 2; Col 4:17). Paul and Timothy stand in the headings of both. And in both Paul appears as a prisoner ( Phm 9; Col 4:18). Hence it follows, it was written at the same time and place as the Epistle to the Colossians (which was about the same time as the Epistle to the Ephesians), namely, at Rome, during Paul's first imprisonment, A.D. 61 or 62.
OBJECT.--Onesimus, of Colosse ("one of you," Col 4:9), slave of Philemon, had fled from his master to Rome, after having probably defrauded him ( Phm 18). He there was converted to Christianity by Paul, and being induced by him to return to his master, he was furnished with this Epistle, recommending him to Philemon's favorable reception, as being now no longer a mere servant, but also a brother in Christ. Paul ends by requesting Philemon to prepare him a lodging, as he trusted soon to be set free and visit Colosse. This Epistle is addressed also to Apphia, supposed from its domestic subject to have been Philemon's wife, and Archippus (a minister of the Colossian Church, Col 4:17), for the same reason, supposed to be a near relative.
Onesimus in the Apostolical Canons [73], is said to have been emancipated by his master. The Apostolical Constitutions [7.46] state that he was consecrated by Paul, bishop of Berea, in Macedonia, and that he was martyred at Rome. IGNATIUS [Epistle to the Ephesians, 1], speaks of him as bishop of the Ephesians.
STYLE.--It has been happily termed, from its graceful and delicate urbanity, "the polite Epistle." Yet there is nothing of insincere compliment, miscalled politeness by the world. It is manly and straightforward, without misrepresentation or suppression of facts; at the same time it is most captivatingly persuasive. ALFORD quotes LUTHER'S eloquent description, "This Epistle showeth a right, noble, lovely example of Christian love. Here we see how St. Paul layeth himself out for the poor Onesimus, and with all his means pleadeth his cause with his master, and so setteth himself as if he were Onesimus, and had himself done wrong to Philemon. Yet all this doeth he, not with force, as if he had right thereto, but he stripped himself of his right, and thus enforceth Philemon to forego his right also. Even as Christ did for us with God the Father, thus also doth St. Paul for Onesimus with Philemon: for Christ also stripped Himself of His right, and by love and humility enforced [?] the Father to lay aside His wrath and power, and to take us to His grace for the sake of Christ, who lovingly pleadeth our cause, and with all His heart layeth Himself out for us; for we are all His Onesimi, to my thinking."
Phm 1-25. ADDRESS. THANKSGIVING FOR PHILEMON'S LOVE AND FAITH. INTERCESSION FOR ONESIMUS. CONCLUDING REQUEST AND SALUTATIONS.
This Epistle affords a specimen of the highest wisdom as to the manner in which Christians ought to manage social affairs on more exalted principles.
1. prisoner of Jesus Christ--one whom Christ's cause
has made a prisoner (compare "in the bonds of the
Gospel," (
Phm 13). He does not call himself, as in other
Epistles, "Paul an apostle," as he is writing
familiarly, not authoritatively.
our . . . fellow
labourer--in building up the Church at Colosse, while we
were at Ephesus. See my
Introduction to Colossians.
2. Apphia--the Latin, "Appia"; either the
wife or some close relative of Philemon. She and Archippus,
if they had not belonged to his family, would not have been
included with Philemon in the address of a letter on a
domestic matter.
Archippus--a minister of the Colossian
Church (
Col 4:17).
fellow soldier-- (
2Ti 2:3).
church in thy house--In the absence of
a regular church building, the houses of particular saints
were used for that purpose. Observe Paul's tact in
associating with Philemon those associated by kindred or
Christian brotherhood with his house, and not going
beyond it.
4. always--joined by ALFORD with, "I thank my God."
5. Hearing--the ground of his thanksgiving. It is a
delicate mark of authenticity, that he says
"hearing" as to churches and persons whom he had
not seen or then visited. Now Colosse,
Philemon's place of residence, he had never yet seen.
Yet
Phm 19 here implies that Philemon was his convert.
Philemon, doubtless, was converted at Ephesus, or in some
other place where he met Paul.
love and faith--The theological order
is first faith then love, the fruit of faith.
But he purposely puts Philemon's love in the
first place, as it is to an act of love that he is
exhorting him.
toward . . .
toward--different Greek words: "towards"
. . . "unto." Towards implies
simply direction; unto, to the advantage of.
6. That--The aim of my thanksgiving and prayers for thee
is, in order that the, &c.
the communication of thy faith--the
imparting of it and its fruits (namely, acts of love
and beneficence: as
Heb 13:16, "to communicate," that is, to
impart a share) to others; or, the liberality to
others flowing from thy faith (so the Greek is
translated, "liberal distribution,"
2Co 9:13).
effectual by--Greek,
"in"; the element in which his liberality had
place, that is, may be proved by acts in,
&c.
acknowledging--Greek, "the
thorough knowledge," that is, the experimental or
practical recognition.
of every good thing which is in
you--The oldest manuscripts read, "which is in
US," that is, the practical recognition of every grace
which is in us Christians, in so far as we realize
the Christian character. In short, that thy faith may by
acts be proved to be "a faith which worketh by
love."
in Christ Jesus--rather as
Greek, "unto Christ Jesus," that is,
to the glory of Christ Jesus. Two of the oldest manuscripts
omit "Jesus." This verse answers to
Phm 5, "thy love and faith toward all
saints"; Paul never ceases to mention him in his
prayers, in order that his faith may still further
show its power in his relation to others, by exhibiting
every grace which is in Christians to the glory of Christ.
Thus he paves the way for the request in behalf of
Onesimus.
7. For--a reason for the prayer,
Phm 4-6.
we have--Greek, "we
had."
joy and consolation--joined in
2Co 7:4.
saints are refreshed by thee--His
house was open to them.
brother--put last, to conciliate his
favorable attention to the request which follows.
8. Wherefore--Because of my love to thee, I prefer to
"beseech," rather than "enjoin,"
or authoritatively command.
I might . . . enjoin--in
virtue of the obligation to obedience which Philemon
lay under to Paul, as having been converted through his
instrumentality.
in Christ--the element in which his
boldness has place.
9. for love's sake--mine to thee, and (what ought to
be) thine to Onesimus. Or, that Christian love of which
thou showest so bright an example (
Phm 7).
being such an one--Explain, Being
such a one as thou knowest me to be, namely,
Paul--the founder of so many churches,
and an apostle of Christ, and thy father in the
faith.
the aged--a circumstance calculated to
secure thy respect for anything I request.
and now also a prisoner of Jesus
Christ--the strongest claim I have on thy regard: if for no
other reason, at least in consideration of this, through
commiseration gratify me.
10. I beseech thee--emphatically repeated from Phm 9. In the Greek, the name "Onesimus" is skilfully put last, he puts first a favorable description of him before he mentions the name that had fallen into so bad repute with Philemon. "I beseech thee for my son, whom I have begotten in my bonds, Onesimus." Scripture does not sanction slavery, but at the same time does not begin a political crusade against it. It sets forth principles of love to our fellow men which were sure (as they have done) in due time to undermine and overthrow it, without violently convulsing the then existing political fabric, by stirring up slaves against their masters.
11. Which . . . was . . .
unprofitable--belying his name Onesimus, which means
"profitable." Not only was he
"unprofitable," but positively injurious, having
"wronged" his master. Paul uses a mild
expression.
now profitable--Without godliness a
man has no station. Profitable in spiritual, as well
as in temporal things.
12. mine own bowels--as dear to me as my own heart [ALFORD]. Compare Phm 17, "as myself." The object of my most intense affection as that of a parent for a child.
13. I--emphatical. I for my part. Since I had such
implicit trust in him as to desire to keep him with me for
his services, thou mayest.
I would have retained--different
Greek from the "would,"
Phm 14, "I could have wished," "I
was minded" here; but "I was not
willing,"
Phm 14.
in thy stead--that he might supply in
your place all the services to me which you, if you were
here, would render in virtue of the love you bear to me (
Phm 19).
bonds of the gospel--my bonds endured
for the Gospel's sake (
Phm 9).
14. without thy mind--that is, consent.
should not be as--"should not
appear as a matter of necessity, but of free will."
Had Paul kept Onesimus, however willing to gratify Paul
Philemon might be, he would have no opportunity given him
of showing he was so, his leave not having been asked.
15. perhaps--speaking in human fashion, yet as one
believing that God's Providence probably (for we cannot
dogmatically define the hidden purposes of God in
providence) overruled the past evil to ultimately greater
good to him. This thought would soften Philemon's
indignation at Onesimus' past offense. So Joseph in
Ge 45:5.
departed--literally, "was parted
from thee"; a softening term for "ran away,"
to mitigate Philemon's wrath.
receive him--Greek, "have
him for thyself in full possession" (see on Php 4:18). The same Greek as
in
Mt 6:2.
for ever--in this life and in that to
come (compare
Ex 21:6). Onesimus' time of absence, however long,
was but a short "hour" (so Greek) compared
with the everlasting devotion henceforth binding him to his
master.
16. No longer as a mere servant or slave (though still he
is that), but above a servant, so that thou shalt derive
from him not merely the services of a slave, but higher
benefits: a servant "in the flesh," he is
a brother "in the Lord."
beloved, specially to me--who am his
spiritual father, and who have experienced his faithful
attentions. Lest Philemon should dislike Onesimus being
called "brother," Paul first recognizes him as a
brother, being the spiritual son of the same God.
much more unto thee--to whom he stands
in so much nearer and more lasting relation.
17. a partner--in the Christian fellowship of faith, hope,
and love.
receive him as myself--resuming
"receive him that is mine own bowels."
18. Greek, "But it (thou art not inclined to
'receive him' because) he hath wronged thee";
a milder term than "robbed thee." Onesimus seems
to have confessed some such act to Paul.
put that on mine account--I am ready
to make good the loss to thee if required. The latter parts
of
Phm 19, 21, imply that he did not expect Philemon would
probably demand it.
19. with mine own hand--not employing an amanuensis, as in
other Epistles: a special compliment to Philemon which he
ought to show his appreciation of by granting Paul's
request. Contrast
Col 4:18, which shows that the Epistle to the Colossian
Church, accompanying this Epistle, had only its closing
"salutation" written by Paul's own
hand.
albeit, &c.--literally, "that
I may not say . . . not to say,"
&c.
thou owest . . . even thine
own self--not merely thy possessions. For to my
instrumentality thou owest thy salvation. So the debt which
"he oweth thee" being transferred upon me (I
making myself responsible for it) is cancelled.
20. let me--"me" is emphatic: "Let me
have profit (so Greek 'for joy,'
onainen, referring to the name Onesimus,
'profitable') from thee, as thou
shouldst have had from Onesimus"; for "thou owest
thine ownself to me."
in the Lord--not in worldly gain, but
in thine increase in the graces of the Lord's Spirit
[ALFORD].
my bowels--my heart. Gratify my
feelings by granting this request.
in the Lord--The oldest manuscripts
read, "in Christ," the element or sphere
in which this act of Christian love naturally ought to have
place.
21. Having confidence in thy obedience--to my apostolic
authority, if I were to "enjoin" it (
Phm 8), which I do not, preferring to beseech thee for
it as a favor (
Phm 9).
thou will also do more--towards
Onesimus: hinting at his possible manumission by Philemon,
besides, being kindly received.
22. This prospect of Paul's visiting Colosse would tend
to secure a kindly reception for Onesimus, as Paul would
know in person how he had been treated.
your . . . you--referring to
Philemon, Apphia, Archippus, and the Church in
Philemon's house. The same expectation is expressed by
him,
Php 2:23, 24, written in the same imprisonment.
23. The same persons send salutations in the accompanying
Epistle, except that "Jesus Justus" is not
mentioned here.
Epaphras, my fellow prisoner--He had
been sent by the Colossian Church to inquire after, and
minister to, Paul, and possibly was cast into prison
by the Roman authorities on suspicion. However, he is not
mentioned as a prisoner in
Col 4:12, so that "fellow prisoner" here may
mean merely one who was a faithful companion to Paul in his
imprisonment, and by his society put himself in the
position of a prisoner. So also "Aristarchus, my
fellow prisoner,"
Col 4:10, may mean. Benson conjectures the meaning to
be that on some former occasion these two were
Paul's "fellow prisoners," not at the
time.
25. be with your spirit-- ( Ga 6:18; 2Ti 4:22).