Title

The oldest known form is the briefest, To Philemon. That in the A.V. is from the Textus Receptus. Other forms are, Paul’s (or The holy Apostle Paul’s) Epistle to Philemon. One title runs, These sure things writes Paul to faithful Philemon.[113]

[113] The omission of one syllable in this Greek title (so as to read βαιὰ instead of (βέβαια) makes it run as a hexameter line, and gives the sense“Paul on a slender theme thus writes to the faithful Philemon.”If we are right in this guess, perhaps this title was devised by a depreciator (pp. 147, 148) of the Epistle, and afterwards altered, at the expense of metre, by some wiser man.

See note on the title of Colossians.

1–3. Greeting

1. Paul] See on Colossians 1:1.

a prisoner] To the Colossians he had said “an Apostle.” Here he speaks more personally. Cp. for the phrase, or its like, Ephesians 3:1; Ephesians 4:1; 2 Timothy 1:8; below, Philemon 1:9.

of Jesus Christ] If he suffers, it is all in relation to his Master, his Possessor. See our note on Ephesians 3:1.—Outwardly he is Nero’s prisoner, inwardly, Jesus Christ’s.

Timothy our brother] See notes on Colossians 1:1. This association of Timothy (Timotheus) with himself, in the personal as well as in the public Epistle, is a touch of delicate courtesy.

Philemon] All we know of him is given in this short letter. We may fairly assume that he was a native and inhabitant of Colossæ, where his son (see below, and on Colossians 4:17) lived and laboured; that he was brought to Christ by St Paul (Philemon 1:19); that he was in comfortable circumstances (see on Philemon 1:2; Philemon 1:10); and that his character was kind and just, for St Paul would suit his appeals to his correspondent; and that his Christian life was devoted and influential (Philemon 1:5-7). In fact the Epistle indicates a noble specimen of the primitive Christian.—See further, Introd. to the Ep. to Philemon, ch. 3.

The name Philemon happens to occur in the beautiful legend of Philemon and Baucis, the Phrygian peasant-pair, who, in an inhospitable neighbourhood, “entertained unawares” Jupiter and Mercury (Ovid, Metam., viii. 626–724), “gods in the likeness of men” (see Acts 14:11).

Philemon, in legend, becomes bishop of Colossæ (but of Gaza according to another story), and is martyred there under Nero. Theodoret (cent. 5) says that his house was still shewn at Colossæ.—See further Lightfoot, p. 372.

fellowlabourer] See on Colossians 4:11. Philemon, converted through Paul’s agency, had (perhaps first at Ephesus, then on his return to Colossæ) worked actively in the Gospel, whether ordained or no.

2. our beloved Apphia] Read, probably, our (lit., the) sister Apphia. The Vulgate combines the two readings, Appiæ sorori caris-simæ.—We may be sure that Apphia was Philemon’s wife. Her name was a frequent Phrygian name (written otherwise Aphphia; other forms found are Apphê, Aphphê), and had no connexion with the Latin Appia. See Lightfoot’s abundant evidence, pp. 372–4.—We know Apphia from this passage only. Legend says that she was martyred with Philemon at Colossæ.—See further above, p. 152.

Archippus] Probably Philemon’s son and (Colossians 4:17) a missionary-pastor of Colossæ and its neighbourhood. Of him too we know nothing outside these allusions; his martyrdom, when he suffered with his parents, is a legend only.—Lightfoot (p. 375) inclines to think that his pastorate lay at Laodicea, reasoning from the passage Colossians 4:15-17. But would he not have lived at Laodicea, if so? And if so, would he have been saluted thus, in this letter referring wholly to the home, in closest connexion with his (assumed) parents, and just before a mention of “the church in their house”? On the other hand, Archippus may have had to do with the mission at Laodicea, perhaps as superintending pastor, while resident at Colossæ. Possibly he had lately undertaken such an extension of charge, and this might be referred to Colossians 4:17. But (see note there) we incline to think that that verse refers to Archippus and to a recent appointment to ministry at Colossæ.—See further above, p. 152.

See note on the Subscription to the Epistle, for a (late) mention of Archippus as “the deacon” of the Colossian Church.

our fellowsoldier] In Christ’s great missionary campaign. Cp. Php 2:25, and our note. For the imagery, cp. 2 Corinthians 10:3-5; 1 Timothy 1:18; 2 Timothy 2:3-4.—Wyclif, “archip oure euene knyet.”

the church in thy house] Cp. Colossians 4:15, and note. Philemon’s house was the Christian rendezvous of Colossæ, and his great room the worship-place.

3. Grace be unto you, &c.] Verbatim as in the received text of Colossians 1:2; where see notes. In this private Letter, written about a practical matter, as much as in the public and didactic Letter, all is hallowed with the blessed Name.

4–7. Thanksgiving and Prayer

4. I thank my God] For the phrase precisely cp. Romans 1:8; 1 Corinthians 1:4; Php 1:3 (where see our note). All the Epistles of St Paul, save only Galatians, contain a thanksgiving in their first greetings.

“My God:”—so Rom., 1 Cor., Phil., just quoted, and Php 4:19. Profound personal appropriation and realization speaks in the phrase.

making mention of thee] So Romans 1:9; Ephesians 1:16, where see note; 1 Thessalonians 1:2; and cp. Php 1:3. How often the names written in his Epistles must have been uttered in his prayers!

always] Alford, Lightfoot, and R.V., connect this word with “I give thanks”; the Greek order of the sentence allowing it. Ellicott divides as A.V. The question, happily unimportant, is very much one of rhythm and balance, and we think this inclines to A.V. If so, he means that Philemon is habitually mentioned whenever his converts are present in his thanksgivings.

in] Lit., “on”; on occasion of, at the times of.

5. hearing] doubtless from Epaphras, perhaps with Onesimus’ confirmation from his point of view. The Greek implies a process of hearing; the subject was continually present in conversation.

love] See below Philemon 1:7; Philemon 1:9. The whole letter is from love to love.

faith] Some commentators (see Ellicott’s note, where the view is discussed and rejected) explain this as “fidelity” (as probably Galatians 5:22 and certainly Titus 2:10). But that meaning is rare in St Paul, and needs strong evidence for adoption in any given case. The ruling meaning, “trust, reliance,” is quite in place here.

toward … toward] The “received” Greek text, retained here by Lightfoot, has two different prepositions, which we may render toward and unto respectively; “toward” the Object of faith, “unto” the objects of love.

toward the Lord … saints] R.V. (and so Alford) reads the whole passage; “thy love, and the faith which thou hast toward &c.,” making “the faith” only, not “thy love,” refer to both the Lord and the saints; (the man’s reliance on Christ coming out in a “work of faith,” called briefly “faith”—see Philemon 1:6—towards the saints). But Lightfoot, we think rightly, distributes the references of love and faith, cross-wise, to the saints and the Lord respectively. Cp. for support Colossians 1:3-4, a passage written so nearly at the same time. No doubt the arrangement of the Greek, on this view, is peculiar. But in this domestic letter several natural liberties of language occur.

“All saints”:—read, all the saints, with whom Philemon had to do.—On the word “saints” see note on Colossians 1:2.

6. that] This word refers back to the “prayers” of Philemon 1:4; Philemon 1:5 being a parenthesis of thought. As in his other thanksgivings, so in this, he passes at once into prayer that the good he rejoices in may grow.

the communication] R.V., “fellowship.” The Greek word occurs Romans 15:26; 2 Corinthians 9:13; Hebrews 13:16 (and the verb, Romans 12:13; Galatians 6:6; Php 4:15); in the sense of charitable distribution, bounty. So it seems to be here. Philemon, comparatively wealthy, was the generous giver to his poorer fellow-believers.

of thy faith] I.e., which thy faith prompts, and in that sense makes. Philemon’s faith was as it were the inward “distributor to the necessities of the saints,” while his hand was the outward. The phrase, so explained, is unusual, but other explanations are much further fetched.

may become effectual] Operative (Ellicott), or effective (Lightfoot). He prays that Philemon’s life of practical love may “tell” around him.—Wyclif, “may be made opene.” This is from the Latin, which (see Lightfoot) depends on a slight variant (one letter only) in the Greek.

by the acknowledging] Lit. and better, in the (true) knowledge. As the recipients and witnesses of his goodness saw more and more clearly the motive and spirit of it, they would have a truer insight (epignôsis) into the power of the Gospel; and “in” that insight would consist the deepest “effect” of Philemon’s goodness.—On the word here rendered (R. V.) “knowledge,” see on Colossians 1:9.

every good thing] Every grace; the gift of love in all its practical manifestations.

in you] Probably read, in us; us Christians as such. So Ellicott, Alford, Lightfoot, and margin R. V.

in Christ Jesus] Read, unto Christ (perhaps omitting Jesus).—“Unto” Him:—i.e., to His glory, the true aim of the true life of grace. The servant is so to live that not only shall he be seen to be beneficent, but his beneficence shall be seen to be due to Another, whose he is.—Perhaps these words go with “the knowledge” just above; as if to say, “your good shall be recognized to His glory.” But this collocation is not necessary.

7. we have] Better, I had; i.e., when the news reached me.

joy] Another reading, ill-supported, has “grace”; which would bear here the sense of thankfulness. One Greek letter only makes the difference.

consolation] R. V., comfort, which is better. The Greek word commonly denotes rather strengthening, encouragement, than the tenderer “consolation”; and the word “comfort” (confortatio) fairly represents it (see on Colossians 2:2). The news of Philemon’s love had animated the Apostle.

in thy love] Lit. and better, on (account of) thy love; this life of “faith which worked by love” (Galatians 5:6).

the bowels] Better perhaps, the hearts. So R. V. See our note on Php 1:8. In the Greek classics the word here used means “the nobler vitals,” as distinguished from the intestines; and though the LXX. do not follow this usage, it fairly justifies us in adopting in English the “nobler” word, by which we so often denote “the feelings.”

are refreshed] Lit. and better, have been refreshed or rested. See the same verb, and tense, 2 Corinthians 7:13. The cognate noun occurs, e.g. Matthew 11:28.—The tired hearts of the poor or otherwise harassed Christians had found, in Philemon, a haven of rest.—See Philemon 1:20 for the same phrase again.

by thee] Lit., through thee, by means of thee. He was the agent for his Lord.

brother] The word of holy family-affection is beautifully kept for the last.—See on Colossians 1:2.

8–21. A personal Request: Onesimus

8. Wherefore] Because I am writing to one whose life is the fruit of a loving heart.

though I might be much bold] Lit., “having much boldness”; but the insertion of “though” rightly explains the thought.—“Boldness”:—the Greek word, by derivation, means outspokenness, and its usage almost always illustrates this. See on Colossians 2:15 above, and our note on Ephesians 3:12.—He has the right to “say anything” to Philemon.

in Christ] Whom he represents as apostle, and who also unites him and Philemon in an intimacy which makes outspokenness doubly right.

enjoin] A very strong word. The cognate noun occurs Titus 2:15; “rebuke with all authority.”—“Love must often take the place of authority” (Quesnel).

convenient] Befitting; the French convenable. So Ephesians 5:4, where the same Greek (which occurs also Colossians 3:18; see note) is represented. In older English this was a familiar meaning of “convenient”; thus Latimer speaks of “voluntary works, which … be of themselves marvellous … convenient to be done.” See the Bible Word Book.

9. for love’s sake] Lit., “because of the love”; i.e., perhaps, “because of our love.” Ellicott, Alford, and Lightfoot take the reference to be to (Christian) love in general. But the Greek commentators (cent. 11) Theophylact and Œcumenius (quoted by Ellicott) explain the phrase as referring to the love of the two friends; and this is surely in point in this message of personal affection.

beseech] The verb is one which often means “exhort,” in a sense less tender than “beseech.” But see e.g. Php 4:2 for a case where, as here, it evidently conveys a loving appeal.

being such a one as] Does this mean, “because I am such,” or “although I am such”? The answer depends mainly on the explanation of the next following words.

Paul the aged] Paulus senex, Latin Versions; “and so apparently all versions” (Ellicott). So R.V. text. Its margin has “Paul an ambassador”; and this rendering is advocated by Lightfoot in a long and instructive note. He points out that not only are presbûtês (“an elder,” which all mss. have here) and presbeutês (“an envoy”) nearly identical in form, but that the latter word was often spelt by the Greeks like the former. And he points to Ephesians 6:20 (see our note there), where “the ambassador in chains” expressly describes himself—a passage written perhaps on the same day as this. So explaining, the phrase would be a quiet reminder, in the act of entreaty, that the suppliant was no ordinary one; he was the Lord’s envoy, dignified by suffering for the Lord.

But, with reverence to the great Commentator, is not the other explanation after all more in character in this Epistle, which carries a tender pathos in it everywhere? A fresh reminder of his dignity, after the passing and as it were rejected allusion to it in Philemon 1:8, seems to us to be out of harmony; while nothing could be more fitting here than a word about age and affliction. The question whether St Paul was “an old man,” as we commonly reckon age, is not important; so Lightfoot himself points out. At all periods, men have called themselves old when they felt so; Lightfoot instances Sir Walter Scott at fifty-five. (St Paul was probably quite sixty at this time.) And it is immaterial whether or no Philemon was his junior. If he were Paul’s coeval, it would matter little. The appeal lies in the fact of the writer’s “failing powers,” worn in the Lord’s service; and this would touch an equal as readily as a junior. To our mind too the phrase, “being such a one as,” conveys, though it is hard to analyse the impression, the thought of a pathetic self-depreciation.

On the whole we recommend the rendering of the A.V. and (text) R.V. But by all means see Lightfoot’s note.

also a prisoner of Jesus Christ] See on Philemon 1:1.—“Also”:—the weakness of age was aggravated by the helplessness of bonds.

10. I beseech thee] See on the same word just above.

my son … whom I have begotten] Lit., “whom I begot.” But English demands the perfect where the event is quite recent.

“Son”: “begotten”:—cp. 1 Corinthians 4:15 : “I begot you, through the Gospel.” The teacher who, by the grace of God, brings into contact the penitent soul and Him who is our Life, and by faith in whom we become “the children of God” (Galatians 3:26), is, in a sense almost more than figurative, the convert’s spiritual father. The spiritual relationship between the two is deep and tender indeed. The converted runaway had taken his place with Timothy (1 Timothy 1:2; 2 Timothy 1:2) and Titus (Titus 1:4) in St Paul’s family circle.

See Galatians 4:19 for the boldest and tenderest of all his parental appeals.

Onesimus] The name stands last in the sentence, in the Greek; a perfect touch of heart-rhetoric.

“The name was very commonly borne by slaves” (Lightfoot, p. 376). It means “Helpful,” “Profitable”; and such words were frequent as slave-names. Lightfoot (p. 376, note) quotes among others Chrestus (“Good”), Symphorus (“Profitable”), and Carpus (“Fruit”). Female slaves often bore names descriptive of appearance; Arescousa (“Pleasing”), Terpousa (“Winning”), &c.

On Onesimus and his status see Introd. to this Epistle, ch. 3, 4

11. in time past] In the Greek, simply, once.

unprofitable] A gentle “play” on “Helpful’s” name; an allusion, and no more (for no more was needed), to his delinquencies. To Onesimus himself Paul had no doubt spoken, with urgent faithfulness, of his sin against his master. What the sin had been we can only guess, beyond the evident fact that he had run away. Philemon 1:18-19, suggest that he had robbed Philemon before his flight, though the language does not imply more than petty crime of that kind.

Perhaps Philemon would recall the “unprofitable bondservant” of the Lord’s parable, a parable recorded for us by “the beloved physician” now at Paul’s side (Luke 17:10).

and to me] “An after-thought … According to common Greek usage the first person would naturally precede the second” (Lightfoot). The words are a loving testimony to Onesimus’ devotion.

12. whom I have sent again] Lit., “I did send”; the “epistolary aorist,” as in Colossians 4:8, where see note.—How much lies behind these simple words; what unselfish jealousy for duty on St Paul’s part, and what courage of conscience and faith on that of Onesimus! By law, his offended master might treat him exactly as he pleased, for life or death. See Introd., ch. 4, and Appendix M.

“No prospect of usefulness should induce ministers to allow their converts to neglect relative obligations, or to fail of obedience to their superiors. One great evidence of true repentance consists in returning to the practice of those duties which had been neglected” (Scott).

receive] Welcome; the same word as that in Romans 14:1; Romans 14:3; Romans 15:7; and below, Philemon 1:17.

But there is strong evidence for the omission of this word, and (somewhat less strong) for the omission of “thou therefore.” This would leave, him, that is &c., as the true reading. If so, this clause should be linked to that before it;—Whom I have sent back—him, that is, &c.—a bold but pathetic stroke of expression. Such a connexion seems better than that adopted by Lightfoot, who begins a new sentence with “him,” and seeks the verb in Philemon 1:17.

mine own bowels] Mine own heart; see on Philemon 1:7. The Greek might, by usage, refer to Onesimus as St Paul’s son; as if to say, “bone of my bone.” But, as Lightfoot points out, this would be unlike St Paul’s use of the word everywhere else; with him, it always indicates the emotions.—Cor, corculum (“sweetheart”), are somewhat similarly used in Latin, as words of personal fondness.

13. I would] Lit., “I was wishing”; the imperfect indicates a half-purpose, stopped by other considerations. Lightfoot compares for similar imperfects Romans 9:3; Galatians 4:20.

me] Lit., myself.

in thy stead] On thy behalf; as thy representative, substitute, agent. He assumes the loving Philemon’s personal devotion.

ministered] as personal attendant; the habitual reference of the verb. Cp. e.g. Matthew 4:11; Matthew 8:15; Luke 17:8; Luke 22:26; John 12:2; 2 Timothy 1:18.

of the gospel] “For the hope of Israel,” and of the world, “he was bound with this chain” (Acts 28:20). Cp. Php 1:13.

On the word “Gospel” see note on Colossians 1:5.

14. mind] Properly, “opinion,” decision. Latin Versions, consilium.

would I do nothing] Lit., “nothing I willed to do” The A. V. represents the idiom rightly.

that thy benefit] The primary reason, doubtless, was that it was Onesimus’ duty to return, and Paul’s to give him up. But this delicate subsidiary motive was not less real.

“Thy benefit”:—lit., “thy good,” thy kindness. The reference seems to be to Philemon’s general kindness to his friend, of which the permission to Onesimus to stay would have been an instance. So Ellicott.

not as it were of necessity, but willingly] It might seem that he almost suggests to Philemon to send Onesimus back to him. But this is not likely in itself, in view of the long and costly journey involved; and besides, he looks forward to visit Colossæ himself before long (Philemon 1:22). What he means is that he sends back Onesimus, because to retain him would be to get a benefit from Philemon willing or not, and Philemon’s “good” had always been willingly given.

“As it were” softens the “of necessity”; Philemon might not be unwilling, but there would be the look of his being so.

15. For] He gives a new reason for Onesimus’ return. Perhaps it was on purpose for such a more than restoration that he was permitted to desert Philemon. So to send him back is to carry out God’s plan.

perhaps] He claims no insight into the Divine purpose, where it is not revealed to him.

departed] Lit., was parted. From one point of view, that of providential permission, the runaway was sent away. Chrysostom (quoted by Lightfoot) beautifully compares Genesis 45:5, where Joseph says to his brethren, “God did send me before you.”

for a season] Lit., “for an hour.” So 2 Corinthians 7:8; Galatians 2:5.

receive him] The Greek verb is often used of receiving payment; e.g. Matthew 6:2; Matthew 6:5; Matthew 6:16. We might almost paraphrase, “get him paid back”; as if he had been “lent to the Lord.”

for ever] Lit., “eternal,” aiônion. The adjective tends to mark duration as long as the nature of the subject allows. And by usage it has a close connexion with things spiritual. “For ever” here thus imports both natural and spiritual permanence of restoration; “for ever” on earth, and then hereafter; a final return to Philemon’s home, with a prospect of heaven in Philemon’s company.

16. not now as a servant] No more as bondservant. Not that he would cease to be such, necessarily, in law; St Paul does not say “set him free.” But in Christ he was free, an and of kin.

a brother beloved] Cp. 1 Timothy 6:2 for the same thought from the slave’s point of view. These simple words are an absolute and fatal antithesis to the principle, and so ultimately to the existence, of slavery.

“Christianity alone can work these holy transformations, changing a temporal servitude into an eternal brotherhood” (Quesnel).—See further, Introd., ch. 4, particularly pp. 163, 164.

specially to me] Lit., most of all to me. Philemon’s beloved “brother” was Paul’s most beloved “son.”

but how much more] A verbal inconsistency, conveying a thought of noble warmth and delicacy. He had said “most to me”; but after all it is “more than most” to Philemon.

in the flesh] A remarkable phrase, as if slavery were a sort of kinship. This thought appears, as a fact, in combination (and contrast) with the harshest theories of ancient slavery. Thus Aristotle (Polit., i. ii.; see Introd. to this Epistle, ch. 4) writes, “the slave is a portion of his master; as it were a living, though separated, portion of his body.” And again: “he shares his master’s reason, so far as to perceive it.” The Gospel would of course assimilate and enforce with all its power that aspect of the connexion.

in the Lord?] In whom there is “neither bond nor free,” and in whom now master and slave were “one man” (Galatians 3:26-28).

17. count] Lit., “have,” hold. The word is similarly used Luke 14:18; Php 2:29.

a partner] An associate, a fellow; in faith and interests. The Apostle is altogether the man, the friend.—Cp. 2 Corinthians 8:23.—Wyclif, “as thou haste me a felowe.”

receive] On the word, see note on Philemon 1:12.

as myself] As me; and so as your “fellow,” in Christ. “After calling the slave … his brother, his son, his heart, what can this apostolic soul do further but call him his other self?” (Quesnel).

18. If he hath wronged thee] Lit., But if he wronged thee, before, or when, he fled. See on Philemon 1:11. Horace (Sat., 1. i. 78) says how the anxious master “fears lest his slaves should pillage him and fly” (ne te compilent fugientes).

oweth] The slave might be trusted by his master with money for purchases; or he might work at a trade, or do casual service for others, his master claiming the proceeds. Thus he might be his owner’s debtor. See Smith’s Dict. of Greek and Roman Antiquities, art. Servus.

put that on mine account] Latin Versions, hoc mihi imputa; Wyclif, “asette thou this thing to me.”—Such collections as the Philippians sent (Php 4:10-18) enabled him to offer this generous guarantee.

19. I Paul have written it] Lit., “did write it;” an “epistolary aorist” (Colossians 4:8); “the tense commonly used in signatures” (Lightfoot).—Here, surely, he takes the pen (cp. Colossians 4:18) and writes his indebtedness in autograph, with a formal mention of his own name; then, he gives the pen back to the amanuensis.

“A signature to a deed in ancient or mediæval times would commonly take the form … “I so-and-so” (Lightfoot).

I will] The “I” is emphatic in the Greek.

albeit I do not say] Lit., and better, that I say not, not to say.

thou owest unto me … besides] As if to say, “I am restoring to you Onesimus, made new; this far more than clears any loss he cost you when he fled; thus you are indebted, even in money’s worth, to me; and besides—you owe me yourself.”

thine own self] The converted man “comes to himself” (Luke 15:17) as never before. “It is a new creation” (2 Corinthians 5:17); as it were a new self. Under God, this is due to the human bringer of the converting word; and so to him, under God, the convert feels instinctively a moral indebtedness; he owes him help and service in the new life.

20. Yea] So (in the Greek) Matthew 15:27; Php 4:3.

brother] Again the word of love and honour, as in Philemon 1:7.

let me have joy of thee] We may render, less warmly, “Let me reap benefit of thee.” So the Geneva Version; “Let me obteyne this fruit of thee.” But the Greek usage of the verb before us here, in the optative, in which it often conveys a “God bless you,” favours the text. He does not merely ask to be served, but to be made very happy.—Tyndale renders, “Let me enioie thee.”

Latin Versions, Ita, frater, ego te fruar; which Wyclif, mistaking, renders, “so brother I schal use thee.”

in the Lord] All is “in Him” for His living members.

refresh my bowels] Refresh, or rest, my heart. See on Philemon 1:7 above.

in the Lord] Read undoubtedly, in Christ.

21. thy obedience] The obedience of love, as to a father and benefactor. Cp. Php 2:12. Not love of authority, but a tender gravity in a case so near his heart, speaks here.

I wrote] Better, in English epistolary idiom, I have written.

also do more than I say] He means, surely, that Philemon will emancipate his slave-brother. But he does not say so in set terms. “The word emancipation seems to be trembling on his lips, and yet he does not once utter it” (Lightfoot, p. 389).—See further Introd., ch. 4.

22. He hopes to visit Colossæ

22. But withal] Here is a different matter, yet not quite apart from the main theme. “There is a gentle compulsion in this mention of a personal visit to Colossæ. The Apostle would be able to see for himself that Philemon had not disappointed his expectations” (Lightfoot). And more; would not the joy of the prospect make “obedience” on Philemon’s part doubly willing?

prepare] The verb is in the singular.

a lodging] The Greek may mean either “lodging” or hospitality. General Greek usage is in favour of the latter. The “hospitality” would no doubt be gladly provided in Philemon’s own house; but St Paul, with his unfailing courtesy, does not ask this.

I trust] I hope. He makes no prophecy, where none is authorized. Even when (as Romans 15:24; Romans 15:28) he speaks positively of his plans, it is with an evident reservation of “if the Lord will.” The prospect of Romans 15 had by this time been much modified.

through your prayers] which “move the hand of God,” being all the while part of His chain of means. For St Paul’s estimate of the power of intercessory prayer see e.g. Romans 15:30-32 (a close parallel); a Cor. Philemon 1:11; Php 1:19.—Neither for him nor for the Colossians did the deep peace of self-resignation mean Stoic apathy, nor, surely, even the “indifference” of the Mystics.

I shall be given unto you] With a noble naïveté he recognizes his own dearness in the eyes of his converts; he does not affect to think that his return would not be “a gift” to them.

Lightfoot cites Acts 3:14; Acts 25:11, for the use of the Greek verb in connexion with a person.

23–25. Salutations

23. There salute thee] Cp. Colossians 4:10.

Epaphras] Cp. Colossians 1:7, and note.

my fellowprisoner] Cp. Colossians 4:10, and note. This passage is in favour of explaining the term there also to mean “a visitor who is so much with me as to be, as it were, in prison too.”

24. Marcus, Aristarchus, Demas, Lucas] Cp. Colossians 4:10; Colossians 4:14, and notes.

This group of names (with the names of Archippus, Philemon 1:2 above, and Onesimus, Philemon 1:10) links this Epistle to that to Colossæ, in time and place of writing, and in destination.—See Paley’s acute remarks (Horœ Paulinœ, ch. 14) on the subtle tokens of independence in the two lists and so of literary genuineness. See also Salmon, Introd. to N. T., pp. 467. 468.

my fellowlabourers] A favourite word with St Paul; see above, Philemon 1:1.

Demas stands here among the faithful. But see on Colossians 4:14.

25. The grace of our Lord Jesus Christ] So Romans 16:20; Romans 16:24; 1 Corinthians 16:23; 2 Corinthians 13:13; Galatians 6:18 (where the whole formula is verbatim as here); Php 4:23; 1 Thessalonians 5:28; 2 Thessalonians 3:18; Revelation 22:21. Cp. 2 Timothy 2:1.

“The grace” is in short the Lord Jesus Christ Himself, in His saving presence and power; Himself at once Gift and Giver. So the Epistle closes, as it began, “in Him.”

with your spirit] Not “spirits”; as if Philemon and his house had, in Christ, “one spirit,” one inner life.—See further, Appendix N.—The same phrase occurs Galatians 6:18 and (in the true reading) Php 4:23; where see our note.

Amen] The word is probably to be retained here. So R.V. text. It is properly a Hebrew adverb, meaning “surely;” repeatedly used as here in the O. T. See e.g. Deuteronomy 27:15, &c.; Jeremiah 11:5 (marg. A.V.).

The Subscription

Written from Rome, &c.] Lit., To Philemon it was written from Rome by means of (i.e., of course, “it was sent by hand of”) (the) domestic Onesimus. Obviously, the statement is true to fact. On the antiquity of this and similar Subscriptions see note on that appended to Colossians.

A few mss. (of cent. 8 at earliest) have, (The) Epistle of the holy Apostle Paul to Philemon and Apphia, owners of Onesimus, and to Archippus the (sic) deacon of the Church in Colossæ, was written from Rome by means of (the) domestic Onesimus.

N. Dr MACLAREN ON THE LAST WORDS OF THE EPISTLE TO PHILEMON. (Philemon 1:25.)

In his excellent Expository Commentary on our two Epistles (3rd Edition, 1889) Dr Alexander Maclaren writes as follows:

“The parting benediction ends the letter. At the beginning of the Epistle, Paul invoked grace upon the household ‘from God our Father and the Lord Jesus Christ.’ Now he conceives of it as Christ’s gift. In Him all the stooping, bestowing love of God is gathered, that from Him it may be poured upon the world. That grace is not diffused, like stellar light, through some nebulous heaven, but concentrated in the Sun of Righteousness, who is the light of men. That fire is piled on a hearth, that from it warmth may ray out to all that are in the house.…

“The grace of Christ is the best bond of family life. Here it is prayed for on behalf of all the group, the husband, wife, child, and the friends in their home-Church. Like grains of sweet incense sprinkled on an altar-flame, and making fragrant that which was already holy, that grace sprinkled on the household fire will give it an odour of a sweet smell, grateful to men and acceptable to God.

“That wish is the purest expression of Christian friendship, of which the whole Letter is so exquisite an example. Written as it is about a common everyday matter, which could have been settled without a single religious reference, it is saturated with Christian thought and feeling. So it becomes an example how to blend Christian sentiment with ordinary affairs, and to carry a Christian atmosphere everywhere. Friendship and social intercourse will be all the nobler and happier, if pervaded by such a tone. Such words as these closing ones would be a sad contrast to much of the intercourse of professedly Christian men. But every Christian ought by his life to be, as it were, floating the grace of God to others sinking for want of it, to lay hold of; and all his speech should be of a piece with this benediction.

“A Christian’s life should be ‘an Epistle of Christ,’ written with His own hand, wherein dim eyes might read the transcript of His own gracious love; and through all his words and deeds should shine the image of his Master, even as it does through the delicate tendernesses and gracious pleadings of this pure pearl of a letter, which the slave, become a brother, bore to the responsive hearts in quiet Colossæ.”