THE BOOK OF PHILEMON COMMENTARY; PART 1
Note: The New King James Bible is used throughout,
except where noted otherwise.
INTRODUCTION
Philemon (meaning "beloved") has only one chapter; it was written to the man called Philemon, and that is almost all we know about this person, except, of course, that which can be ascertained from the Epistle itself. It is short and of a private nature, but it is another volume of fabulous inspiration from our God.
The life of Philemon was a testimony. Paul describes it in a lovely way. He showed love toward the Lord Jesus and other believers. His faith was toward the Lord Jesus, and he was faithful to other believers.
Philemon
The authors are the Apostle Paul and Timothy (directly named in Philemon 1:1). Paul is considered the primary author. Philemon, an affluent Christian in the city of Colossae, is located in modern-day southwestern Turkey. This man was a member of the Colossian church that met in his own home. Mentioned in the book's second verse, Apphia was likely Philemon's wife, while Archippus was his son (he is also mentioned in Colossians 4:17). Both are described in ways that suggest all three family members had become believers. Philemon was wealthy enough to own a home large enough for church meetings and at least one slave named Onesimus. This slave is the primary character in the letter. He and the church members in Colossae knew Luke (writer of Luke and Acts, see Colossians 4:14) and Epaphras, who was apparently from Colossae (Colossians 4:12). The church also had close connections with churches in Laodicea and a church led by Nympha (Colossians 4:15–16). They also appear to have known, at least, the following men by name: Aristarchus, Mark, Barnabas, and Jesus called Justus (Colossians 4:10), as well as Timothy (Philemon 1:1).
The letter was written in approximately AD 60—62, during Paul's house arrest in Rome (Acts 28:30–31). Based on information from Colossians and Philemon 1:22, this letter was probably written near the end of this arrest, closer to AD 62.
Philemon is the shortest of Paul's 13 letters. It is one of only four letters written to individuals; 1 Timothy, 2 Timothy, Philemon, and Titus. This is also one of four Prison Epistles, along with Ephesians, Philippians, and Colossians. Paul wrote this letter concerning Philemon's runaway slave, Onesimus. Onesimus and Tychicus likely delivered the letter during the same trip described in Colossians 4:7–9. Runaway slaves, at that time, could be put to death in the Roman Empire for violating Social rules. After leaving Colossae, Philemon traveled to Rome, where he connected with Paul and became a Christian. Paul then sent Onesimus back to Colossae and back to Philemon. Onesimus carried this letter with him, which encourages Philemon to forgive his slave and release him. Tradition states that Onesimus later became a leader in the church.
COMMENTARY
1PAUL, A PRISONER[1] OF CHRIST JESUS, AND TIMOTHY[2], OUR BROTHER,
This letter is from Paul, a servant of God and the Lord Jesus Christ. I greet you from the 12 tribes of the Jews scattered among the nations of the world. The letter was written in approximately AD 60—62, during Paul's house arrest in Rome (Acts 28:30–31). Based on information from Colossians and Philemon 1:22, this letter was probably written near the end of this arrest, closer to AD 62.
Philemon is the shortest of Paul's 13 letters. It is one of only four letters written to individuals; 1 Timothy, 2 Timothy, Philemon, and Titus. This is also one of four Prison Epistles, along with Ephesians, Philippians, and Colossians. Paul wrote this letter concerning Philemon's runaway slave, Onesimus. Onesimus and Tychicus likely delivered the letter during the same trip described in Colossians 4:7–9. Runaway slaves, at that time, could be put to death in the Roman Empire for violating social rules. After leaving Colossae, Philemon traveled to Rome, where he connected with Paul and became a Christian. Paul then sent Onesimus back to Colossae and back to Philemon. Onesimus carried this letter with him, which encourages Philemon to forgive his slave and release him. Tradition states that Onesimus later became a leader in the church. Paul accepted Onesimus as a fellow believer in Christ, despite being a runaway slave. Onesimus was also from Colossae, which is why Paul could claim he "is one of you."
The first thing Paul states is that he is a prisoner of Jesus Chrest. He was not made a prisoner by Christ, though he was caught, restrained, and detained by Christ as a prisoner at his conversion. However, that is not what he intended here: instead, Paul was a prisoner at Rome for the sake of Christ, on account of professing him and preaching in his name.
His chains were for the sake of the Gospel of Christ. He was not a prisoner for any capital crime and therefore had no reason to be ashamed of his chains, nor was he. Rather he gloried in them, as shown by his taking the title "prisoner of Christ" and a humble character to himself. Prefixing it to this epistle shows which title he chooses to use, rather than that of a servant of God, or an apostle of Christ, as he does in another place. Therefore, he might not show his authority by restraining him in chains. Instead, by love, he will move the pity and compassion of Philemon to grant his request and kindly receive his former servant into his home. But, should he deny him entrance, affliction would be added to his captivity.
The word rendered "fellow-laborer" (NIV) does not indicate the office he held if he held any, or in what respects he was a fellow-laborer with Paul. It means a co-worker or helper, and doubtless here implies that he was a helper or fellow-worker in the great cause to which Paul had devoted his life, but whether as a preacher, or deacon or a private Christian, can not be determined. It is commonly, in the New Testament, applied to ministers of the gospel. However, by no means exclusively, and in several instances, it cannot be determined whether it denotes ministers of the gospel or those who furthered the cause of religion and cooperated with the apostle in some other way than preaching. See the following places: the only ones where it occurs in the New Testament; Romans16:3, Romans16:9, Romans16:21; 1 Corinthians3:9; 2 Corinthians1:24; 2 Corinthians8:23; Philippians2:25; Philippians4:3; Colossians4:11; 1 Thessalonians 3:2; Philippians 1:24; 3 John 1:8.
and Timothy our brother, not according to the flesh, or as being of the same country, for he was the countryman of neither of them; nor only on account of his being regenerate rather than, born of God, a child of God, and the same family; but chiefly because he was of the same function, was a minister of the gospel. The apostle joins with others in the epistle and with those making the request. He might be well known to Philemon, be abundantly respected by him, and show that they were united in this affair. Both desired this favor from him, hoping that by their joint application, it would be obtained. In this, he is an excellent example to us. If we are anything, it is due to God. And there is no cause for us to be proud. He called himself a servant or slave of God and the Lord Jesus Christ. He was neither a free man nor a hired servant but a slave. The master owned the slaves. And the slaves lived to do what their master told them to do. The Scripture calls some of the great people in Israel's history slaves or servants of God. [See, for example, Abraham (Genesis 26:24), Moses (Joshua 1:1), David (Psalm 36:1).
2.to the beloved Apphia, Archippus our fellow soldier, and to the church in your house:
To the beloved Apphia, This was a Roman name. The Apostle Paul writes it Apphia, after the Hebrew manner; the Romans wrote it Appia. She is thought by some of the fathers and declared by others to have been the wife of Philemon and the mother of Archippus. Since she is mentioned next to Philemon and before Archippus, the conjecture does not seem improbable. According to the common reading, by the apostle calling her sister (according to several ancient copies and versions) or the beloved, she appears to have been a Christian. It is most likely that she was mentioned to maintain her interest on behalf of Onesimus. Paul very subtly commended her to induce her to use her influence with her husband to receive Onesimus, his servant, again, who otherwise might have stood against it and been a very great hindrance to reconciliation.
Archippus our fellow soldier, was a minister in the church at Colossae and was probably one of Paul's assistants. He had some gifts of the Spirit and devoted himself to the ministry's work in Colossae. That Archippus was a preacher of the Gospel at Colossae is evident from (Colossians 4:17[3]); therefore, the apostle describes him as a fellow soldier; for though this character belongs to private Christians, who are enlisted as volunteers under Christ, the Captain of salvation, and fight under his banners, against sin, Satan, and the world, being furnished[4] with the whole armor of God, and are more than conquerors through Christ that has loved them; yet it very eminently belongs to the ministers of the gospel, who are more especially called upon, to endure hardness, as good soldiers of Christ; to war, good warfare, to fight the good fight of faith; and besides the above enemies common to all believers, to engage with false teachers, and earnestly contend for the faith of the gospel, so that it may continue with the saints. Now this man was in the same company and in the same service, engaged in the same common cause, against the same enemies, and under the same Captain, expecting the same crown of immortality and glory. Therefore he calls him his fellow soldier. The apostle wisely dedicates this epistle to him, that he might use the influence he had with Philemon, and Archippus, to bring this matter to a close. Next, the apostle writes about the church in Philemon's house.
And to the church in your house: not in the house of Archippus, but the house of Philemon, and does not mean the church at Colossae, though it met at his home; but his own family, which because their great piety and religion marked them as Christians, and for the excellent order and dignity in which they were like a church, and here again the apostle acts wisely, to make his point, by taking notice of them, who might be those that have been injured or disrespected by Onesimus, when was with them; and so entertained some resentment against him, and might put a bar in the way of his reception into the family again.
3. Grace to you and peace from God our Father and the Lord Jesus Christ.
Grace to you – The word "Grace" means "favor." It is often employed in the New Testament, where it is used in the sense of benevolence, happiness, or a prosperous state of affairs. The Christian religion is the highest expression of generosity or favor of God. The happiness which Christianity confers on its friends in this and the future life are numerous: the apostolic office; charity, or alms; thanksgiving; joy, or pleasure; and the benefits produced on the Christian's heart and life by religion - the grace of humility, patience, charity, etc. In this place, and similar places at the beginning of the apostolic epistles, it seems to be a word including all those blessings that apply to Christians in common; denoting an ardent wish that all the mercies and favors of God for time and eternity, blended under the general name grace, may be conferred on them. It is to be understood as connected with a word implying supplication. I pray, or I desire, that grace, etc., may be conferred on you. It is the customary form of salutation in nearly all the apostolic epistles; 1 Corinthians 1:3; 2 Corinthians 1:2; Galatians 1:3; Ephesians 1:2; Philippians 1:2; Colossians 1:2; 1 Thessalonians 1:1; 2 Thessalonians 1:2; Philippians 1:3.
And peace – Peace is the state of freedom from war. As war conveys the idea of discord and numberless calamities and dangers, so peace is the opposite and gives the idea of harmony, safety, and prosperity. Thus, to wish one peace was the same as to wish him all safety and prosperity. This form of salutation was common among the Hebrews—Genesis 43:23, "peace to you! Fear not;" Judges 6:23; Judges 19:20; Luke 24:36. But the word "peace" is also used in contrast with that state of agitation and conflict that a sinner has with his conscience and with God. The sinner is like the troubled sea, which cannot rest (Isaiah 57:20). The Christian is at peace with God through the Lord Jesus Christ (Romans 5:1). By this word, denoting reconciliation with God, the Christian religion's blessings are often described in the scriptures (Romans 8:6; Romans 14:17; Romans 15:13; Galatians 5:22; Philippians 4:7). Therefore, a prayer for peace in the epistles is not a mere formal salutation but has a particular reference to those "spiritual" blessings that result from reconciliation with God through the Lord Jesus Christ.
From God our Father – The Father of all Christians. He is the Father of all his creatures, and they are his offspring (Acts 17:28-29). He is primarily the Father of all Christians, for they have been "begotten by him to a lively hope," have been adopted into his family, and are like him—(Matthew 5:45; 1 Peter 1:3; 1 John 5:1; 1 John 3:1-2). The expression here is equivalent to a prayer that God the Father would bestow grace and peace on the Romans. It implies that these blessings proceed from God and are to be expected from him.
And the Lord Jesus Christ – From him. The Lord Jesus Christ is especially regarded in the New Testament as the source of peace, and the Procurer of it (see Luke 2:14; Luke 19:38, Luke 19:42; John 14:27; John 16:33; Acts 10:36; Romans 5:1; Ephesians 2:17). These places will show with what graciousness peace was begged (prayed for) from the Lord Jesus. From thus connecting the Lord Jesus with the Father in this place, we may see,
(1) That the apostle regarded Christ as the source of grace and peace as certainly as he did the Father.
(2) Paul introduced them in the same connection and concerning the bestowment of the same blessings.
(3) If the Father's mention in this connection implies a prayer to Him (Jesus) or an act of worship, the mention of the Lord Jesus implies the same thing and is an act of homage to Him.
(4) All this shows that his mind was familiar with the idea that Christ was divine.
No man would introduce His name in such connections if he did not believe that he was equal with God; compare Philippians 2:2-11. From this incidental and unstudied manner of expression, we have one of the most striking proofs of how the sacred writers regarded the Lord Jesus Christ.
These seven verses were initially one sentence. They are a striking instance of the method used by Paul. The subject is simply a salutation (greeting) to the Roman church. But at the mention of some words, Paul's mind seems to catch fire and burn and blaze with great intensity. He leaves the immediate subject before him, and advances some vast thought that awes us, and fixes us in contemplation, and involves us in difficulty about His meaning, and then returns to his subject. This is the characteristic of his great mind, and it is this, among other things, that makes it so difficult to interpret his writings.
4. I thank my God, making mention of you always in my prayers,
I thank my God – For all the good He has bestowed upon you, making mention of thee always in my prayers, that you may hold fast all that you have gotten from the Lord, and get all that you will need in the future.
This epistle infinitely transcends all the wisdom of this world.
Paul's prayer life was altogether plentiful. He must have constantly been praying for thousands of people all over the ancient world. But did Philemon, who was such a true Christian, and whose gifts abounded to the work of the Lord, need to be prayed for? Yes, Indeed! No soul is so pure or devout that they are beyond the need of prayers.
I think that the best of men know only in part, love only in part, and therefore we need to pray for them that their defects may be corrected and their lack supplied. On earth, we are just traveling men who have not yet come to the end of the journey; therefore, we need to be prayed for that we may persevere to the end and finally receive the crown of life.
5. hearing of your love and faith which you have toward the Lord Jesus.
Paul's reason for giving thanks in the previous verse is explained in verse 5. The apostle was constantly hearing, probably from Epaphras and Onesimus, and others of Philemon's generosity and hospitality and in his prayers thanked God as the ultimate giver of these blessings. He praised Philemon for the way he had helped his fellow Christians. His love for all saints (i.e., all Christians ) was demonstrated by his willingness to share his blessings with others. Faith in Jesus Christ was the source from which his love for all saints came (Eph. 1:15; Col. 1:4). Notice the tact with which Paul refers to a well-known feature of Philemon's character and one on which he was about to draw on so essentially. This liberality on the part of Philemon is exercised vigorously because Paul is about to demand his generosity further. Since Philemon had been so kind and generous, surely he would be glad to show one other deed of Christian love. Paul did not make his request at this time, but he persuasively prepared the mind of Philemon for the request later.
Notice the reference to the love and faith . . . which you have toward the Lord Jesus and toward all the saints." Paul is preparing to appeal to that same love.
6. that the sharing of your faith may become effective by the acknowledgment of every good thing which is in you in Christ Jesus.
Verse 6 is difficult, and the meaning is not clear. The manuscripts' confusion about whether Paul wrote "in us" or "in you" undoubtedly grows out of the sentence's obscurity. As has been indicated, the preferred reading is "in us." Thus the reading "that the sharing of your faith may become effective by the acknowledgment of every good thing which is in you in Christ Jesus." The phrase "by the acknowledgment" might be rendered "through the recognition of" or "through coming to know." The words "that the sharing of your faith" reveals that whatever may be the exact translation of the obscure verse 6, there is no doubt that Paul here expresses this third and highest form of thanksgiving. This thanksgiving has no insecurity, and no sadness, for God is all in all. Note: His faith was shared. The life of Philemon was a testimony." "Every good thing" was the result of the fact that ". . . it is God that worketh in you both to will and to do of his good pleasure (Philemon 7).
Verse 6 refers back to verse 4 and gives the content of Paul's prayers for Philemon. It seems that the apostle gave thanks for Philemon but also asked God on his behalf that Philemons labors in spreading the gospel might be blessed with fruitfulness. Paul also asked God to cause those with whom Philemon labored not only to recognize all that was good in him but also to attribute it to the grace of God. It seems that Paul says that he prayed for him so that his fellowship in the faith would further show its power in his relationship with others by exhibiting every grace which is in Christians to the glory of Christ. Paul, while he encouraged his friend, was careful not to puff him up with spiritual pride.
7. For we have great joy and consolation in your love, because the hearts of the saints have been refreshed by you, brother.
Paul had great joy and consolation in the love of Philemon for other believers and him. Paul stated that his own heart had been gladdened and comforted by how Philemon had refreshed the saints' hearts through his words and work. Verse 7 seems to indicate that it was by some outstanding act of goodwill that Philemon had brought encouragement to the Christian community. This may have been some unusual act of benevolence, probably in connection with a recent earthquake. However, it may have been his usual acts of kindness, which he had shown to Christians. His infectious Christian life had refreshed his fellow Christians among them. He again addressed Philemon as a brother. A word of affection. Also, this word would prepare the way for the appeal that follows. Philemon must have been moved by these complimentary references to himself from Paul.
8. Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient,
9. yet for love's sake I rather appeal to you—being such a one as Paul, the aged, and now also a prisoner of Jesus Christ—
Philemon 1:8–16 is Paul's plea to Philemon to forgive and free the runaway slave Onesimus. Onesimus seems to have known Paul from his visits to Colossae, then encountered him in Rome after running away. After becoming a Christian, he returns to Philemon with this letter from Paul. Paul reminds Philemon that the three of them, including Onesimus, are brothers and should be treated the same way.
The word "Wherefore" refers to the previous thought. Philemon's faith in Christ and love shown to all the saints were the cause of such joy to Paul (v.7) and the reasons why he was now being requested to demonstrate the same kind of love toward Onesimus. Paul stated that his apostolic authority[6] (Paul expected the members of his churches to recognize his authority as an apostle—the basis of his boldness) gave him the right to command Philemon to do what was right in the matter. He reminded him of this to suggest that the request he was about to make was in accord with Philemon's Christian profession. Since Philemon owned Christ as his absolute master, the bond he must recognize is Onesimus as his spiritual brother. Instead of Paul commanding, he preferred to rely on Philemon's sense of moral fitness, which had its basis in his faith in Christ and his love for the saints. He puts away command, and in words of deep affection and gentle persuasion, he implores for the bond which unites all Christians. "It is not Philemon's love, nor Paul's own love, but love absolutely, love regarded as a principle, which demands a differential respect." As an apostle, Paul could have commanded Philemon and the Colossian church to receive Onesimus as a member, but he chose to appeal to them in love to accept him as a brother. He is going to make his request to Onesimus on a threefold basis:
1. "For love's sake." This is the love of Paul and Philemon for each other as believers in Christ Jesus.
2. "Being such a one as Paul, the aged (v. 9)." Paul was only in his sixties (that was a good age for men in that day), but he was an old man. He had suffered and was persecuted as a missionary for Christ, which had aged him. Paul says to Philemon, "being such a one as Paul, the aged,"
3. "a prisoner of Jesus Christ." He could not come to Philemon because he was in a Roman prison.
10. I appeal to you for my son Onesimus, whom I have begotten while in my chains,
I appeal to you for my son Onesimus, that is, my son in the gospel, one to whom I sustain the relationship of a spiritual father; compare the notes at 1 Timothy 1:2. The address and tact of Paul here are worthy of a particular observation. Any other mode of bringing the case before the mind of Philemon might have repelled him. If he had said, "I beseech thee for Onesimus;" or, "I beseech thee for thy servant Onesimus," he would at once have reverted to his former conduct and remembered all his ingratitude and disobedience. But the phrase "my son" makes the way easy for the mention of his name, for he had already found the way to his heart before his eye lighted on his name by the recognition of the relationship which he sustained to him. Who could refuse such a man as Paul - a laborious servant of Christ - an aged man, exhausted with his many sufferings and toils - and a prisoner - a request he made for one whom he regarded as his son? It may be added that the apostle's delicate address in introducing the subject is better seen in the original than in our translation. In the original, the name Onesimus is reserved to come in last in the sentence. The order in the Greek is this: "I entreat thee concerning a son of mine, whom I have begotten in my bonds - Onesimus." Here the name is not suggested until he had mentioned that he sustained to him the relationship of a son, and also until he had added that his conversion was the fruit of his labors while he was a prisoner. Then, when the name of Onesimus is mentioned, it would occur to Philemon not primarily as the name of an ungrateful and disobedient servant, but as the interesting case of one converted by the labors of his friend in prison. Was there ever more thoughtfulness displayed in preparing the way for disarming one of prejudice and carrying an appeal to his heart?
Whom I have begotten while in my chains, - Who has been converted by my efforts while I have been a prisoner. On the phrase "whom I have begotten," see 1 Corinthians 4:15. Nothing is said of how he had become acquainted with Onesimus or why he had put himself under Paul's teaching.
11. who once was unprofitable to you but now is profitable to you and to me.
Who once was unprofitable to you. We know from verse 10 that Paul is speaking of Onesimus. The name Onesimus means "useful" or "profitable." It is hardly possible not to see a play on words in this passage, though (curiously enough) this is not noticed by the old Greek commentators. Paul seems to say, "He belied (discredited) his name in days past.
But now is profitable to you and to me. Paul says "to you," "and to me," for he was sending Onesimus back to Philemon. He adds "to me" in an affectionate notice of his kindly care already rendered to his spiritual Father.
12. I am sending him back. You therefore receive him, that is, my own heart,
I am sending him back. - That is, to Philemon. This was, doubtless, at his request, for:
(1) there is not the slightest evidence that he compelled him or even urged him to go. The language is just such as would have been used on the supposition either that he requested him to go and bear a letter to Colosse, or that Onesimus desired to go, and that Paul sent him agreeably to the place he asked for; compare Philippians 2:25. "Yet I suppose it necessary to send to you Epaphroditus my brother, and companion in labor," etc.; Colossians 4:7-8. "All my state (health problems) shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellow-servant in the Lord: whom I have sent unto you for the same purpose, that he might know your estate (physical condition)," etc. But Epaphroditus and Tychicus were not sent against their own will - nor is there any more reason to think that Onesimus was;
(2) Paul had no power to send Onesimus back to his master unless he chose to go. He had no civil authority to compel him; he had no guard to accompany him; Paul could entrust him to the sheriff to take him from place to place, and he had no means of controlling him if he chose to go to any other site than Colosse. He could certainly have sent him away from himself; he could have told him to go to Colossae, but his power ended there. Onesimus could have gone where he pleased. But there is no evidence that Paul even told him to go to Colossae against his will or that he would have sent him away at all unless he had requested it.
(3) there may have been many reasons why Onesimus desired to return to Colossae, and no one can prove that he did not express that desire to Paul and that his "sending" him was not a consequence of such a request. He desired to visit friends and relatives in Colossae. Because of his conversion to Christianity, he becomes aware that he had wronged his master and decided to return and repair the damage he had caused. And then, he may have been poor and a stranger in Rome and was greatly disappointed in what he had expected to find there when he left Philemon. However, he may have desired to return to the comparative comforts of his former condition.
(4) it may be added, therefore,
(a) This passage should not be cited to prove that runaway slaves should be sent back to their masters against their will. Nor should the laws require magistrates to do so. Those who have escaped should not be arrested and forcibly detained; a runaway slave should not be forced to return to his former master. There is not the slightest evidence that any of these things occurred in the case before us, and if this instance is ever appealed to, it should be to justify what Paul did - and nothing else.
(b) The passage shows that it is right to aid a servant of any kind to return to his master if he desires it. It is right to give him a "letter" and to plead earnestly for his favorable reception if he has in any way wronged his master - for Paul did this. On the same principle, it would be fitting to give him financial assistance to enable him to return - for there may be cases where one who has fled from servitude might wish to return. There may be instances where one has had a kind master, with whom he would feel that on the whole, he could be happier than in his present circumstances. Such cases, however, are exceedingly rare. Or there may be instances where one may have relatives that are in the neighborhood or the family of his former master, and the desire to be with them may be so strong that on the whole, he would choose to be a servant as he was before, rather than to remain as he is now. In all such cases, it is right to render aid—for the example of the apostle, Paul goes to sustain this. But it goes no further. So far as appears, he neither advised Onesimus to return nor did he compel him; nor did he say one word to influence him to do it; - nor did he mean or expect that he would be a slave when he should have been received again by his master; see the notes at Philippians 1:16.
"that is, my own heart,"
Verse 12 continues Paul's description of his relationship with Onesimus. (Reread the First part of the verse—"I am sending him back.") He says that he is sending Onesimus back to Philemon. This was a significant risk for Onesimus since a runaway slave could be punished with death. Therefore, Paul wanted to emphasize that the return was something he had arranged personally.
Second, Paul indicates that he and Onesimus had become very close in a short amount of time. He describes Onesimus as a part of himself, as his "VERY HEART." Paul had led him to faith in Christ, becoming his spiritual Father (Philemon 1:10). Onesimus had been so helpful to Paul that he wanted to keep him in Rome to assist him while imprisoned (Philemon 1:13).
Philemon had refreshed the hearts of the saints (Philemon 1:7), and Paul would later ask him to "refresh my heart in Christ" (Philemon 1:20). Paul uses the same term for "heart" to express his great love for Onesimus. Again, Paul pleaded with Philemon to choose forgiveness for the runaway slave rather than commanding him.
13. whom I wished to keep with me, that on your behalf he might minister to me in my chains for the gospel.
"Whom I wished to keep with me," This verse's opening phrase reveals essential information about the letter's context. Onesimus was with Paul in Rome during Paul's house arrest and was of value to him. The second phrase in this verse explains why: so he could help Paul in some of the ways Philemon had. That is, so he might provide me with the service which I know you would if you were here."; what he would do for Paul might be regarded as done by Philemon himself.
"that on your behalf he might minister to me in my chains for the gospel."
Paul is once again imprisoned for the gospel, something he often endured for his missionary work. Paul is writing to Philemon while under house arrest, waiting to appeal his court case to Emperor Caesar. The Bible does not say whether or not this appeal ever took place. According to Roman law, a person would be released if the accusers did not appear within two years. This may have been Paul's case (Acts 28:30–31). This partly explains the suggestion in verse 22 that Paul may soon visit Philemon in Colossae. Paul's activity after this house arrest is partially described in the letters 1 Timothy, 2 Timothy, and Titus.
"that on your behalf."—Here, again, there is a particular thoughtfulness in the apostle's suggestion. A slave was his master's property; he could act only on his master's behalf and by his consent. Paul is sure that Philemon's love for him would have gladly given that consent and so made Onesimus an instrument of willing service to Paul. That he might render me the service which I know you would if you were here."; that is, what he would do for Paul might be regarded as done by Philemon himself
END OF PART 1—Proceed to Part 2
General Notes
[1]Prisoner – In his very first words, Paul stressed his bonds, an appealing and appropriate means of enlisting the sympathetic hearing of the appeal he was about to make. Although technically a prisoner of Rome, Paul always considered that he was actually imprisoned for the gospel and, therefore, the Lord's prisoner. Those to whom he is writing are from the 12 tribes of the Jews. They live in many parts of the world. These were *Jews who had become Christians. They were probably members of the church in *Jerusalem who went away from there after the death of *Stephen (Acts 8:14; 11:19-20).
[2]Timothy, our brother – If Timothy accompanied Paul on his campaign of evangelism in Phrygia, which is likely, then Timothy is mentioned here because he was well known to Philemon and other Christians in the city of Colossae.
[3] (Colossians 4:17) "And say to Archippus, 'Take heed to the ministry which you have received in the Lord, that you may fulfill it.'"
[4] Furnish implies the provision of any or all essentials for performing a function.
[5] The New Testament churches met in homes, Rom. 16:5, 23; 1 Cor. 16:19, and perhaps the church in Philemon's house was one of the two assemblies in Colossae (Col. 4:15). Note: there is no evidence of churches as we know them today, where believers leave their homes to gather in a public building.
[6] The question the apostle must answer requires him to consider two potential answers:
1. Should he, Paul, COMMAND Philemon by apostolic authority? In the early church, an apostle was regarded as the very envoy of Christ, and his word was virtual law. So Paul could almost have exacted obedience (v. 8). Authority, even though apostolic, quickly becomes pride in the user, and just as quickly, it breeds resentment in those commanded.
2. Should Paul implore him by the sheer APPEAL of love? What did Paul do? He laid aside authority and pleaded only the love made known in Christ.
[7] Trivia—Estimates suggest that there were 60 million slaves in the Roman Empire, men and women treated like pieces of merchandise to buy and sell.
If a slave ran away, he could be put to death when he was captured.
The average slave sold for 500 denarii (one denarius was a day's wage for a typical laborer).
