Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon, our beloved fellow worker,
KJV
Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer,
Commentary
Commentary
In this epistle we have,
I. The preface, ver. 1-7 .
II. The substance and body of it, ver. 8-21 .
And then the conclusion, ver. 22, to the end .
1 Paul, a prisoner of Jesus Christ, and Timothy our brother,
unto Philemon our dearly beloved, and fellowlabourer,
2 And to our beloved Apphia, and Archippus our fellowsoldier,
and to the church in thy house:
3 Grace to you, and peace, from God our Father and the Lord
Jesus Christ.
4 I thank my God, making mention of thee always in my prayers,
5 Hearing of thy love and faith, which thou hast toward the
Lord Jesus, and toward all saints;
6 That the communication of thy faith may become effectual by
the acknowledging of every good thing which is in you in Christ
Jesus.
7 For we have great joy and consolation in thy love, because
the bowels of the saints are refreshed by thee, brother.
I. In the first two verses of the preface we have the persons from and to whom it is written, with
some annexed note or title, implying somewhat of argument to the
purpose of the letter.
1. The persons writing: Paul, the principal, who calls himself a
prisoner of Jesus Christ, that is, for Jesus Christ. To be a
prisoner simply is no comfort nor honour; but such as Paul was, for
the faith and preaching of the gospel, this was true glory, and
proper to move Philemon upon the request made to him by such a one. A
petition from one suffering for Christ and his gospel would surely be
tenderly regarded by a believer and minister of Christ, especially when
strengthened too with the concurrence of Timothy, one eminent in the
church, sometimes called by Paul his son in the faith, but now,
it is likely, grown more in years, he styles him his brother. What could be denied to two such petitioners? Paul is not slight in
serving a poor convert; he gets all the additional help he can in
it.
2. The persons written to are Philemon and Apphia, and with them
Archippus, and the church in Philemon's house. Philemon, the master of
Onesimus, was the principal, to whom the letter is inscribed, the head
of the family, in whom were the authority and power of taking in or
shutting out, and whose property Onesimus was: with him therefore
chiefly lay the business. To Philemon our dearly beloved, and
fellow-labourer; a good man he was, and probably a minister, and on
both accounts dearly beloved by Paul. A lover of good men is one
property of a good minister
( Tit. i. 8 ),
and especially must such love those who labour with them in the work of
the gospel, and who are faithful therein. The general calling as
Christians knits those together who are Christian; but, when
conjunction in the special calling as ministers is added, this will be
further endearing. Paul, in the highest degree of ministry, not only
calls Timothy, an evangelist, his brother, but Philemon, an ordinary
pastor, his dearly beloved fellow-labourer--an example of humility and
condescension, and of all affectionate regards, even in those that are
highest in the church, towards others that are labourers in the same
special heavenly calling. With Philemon Apphia is joined, probably his
yoke-fellow; and, having a concern in the domestic affairs, the apostle
directs to her likewise. She was a party offended and injured by
Onesimus, and therefore proper to be taken notice of in a letter for
reconciliation and forgiveness. Justice and prudence would direct Paul
to this express notice of her, who might be helpful in furthering the
good ends of his writing. She is set before Archippus, as more
concerned and having more interest. A kind conjunction there is in
domestic matters between husband and wife, whose interests are one, and
whose affections and actings must correspond. These are the principal
parties written to. The less principal are, Archippus, and the
church in Philemon's house. Archippus was a minister in the church
of Colosse, Philemon's friend, and probably co-pastor with him; Paul
might think him one whom Philemon would advise with, and who might be
capable of furthering the good work of peace-making and forgiveness,
and therefore might judge fit to put him in the inscription of the
letter, with the adjunct of fellow-soldier. He had called
Philemon his fellow-labourer. Ministers must look on themselves
as labourers and soldiers, who must therefore take pains, and endure
hardship; they must stand on their guard, and make good their post;
must look on one another as fellow-labourers, and fellow-soldiers, who
must stand together, and strengthen one another's hands and hearts in
any work of their holy function and calling: they need see to it that
they be provided with spiritual weapons, and skill to use them; as
labourers they must minister the word, and sacraments, and discipline,
and watch over souls, as those that must give an account of
them; and, as soldiers, they must fight the Lord's battles, and not
entangle themselves in the things of this life, but attend to the
pleasing of him who hath chosen them to be soldiers, 2 Tim. ii. 4 .
To those it is added, And to the church in thy house, his whole
family, in which the worship of God was kept up, so that he had, as it
were, a church in his house. Observe,
(1.) Families which generally may be most pious and orderly may yet
have one or other in them impious and wicked. This was the aggravation
of Onesimus's sin, that it was where he might and should have learned
better; it is likely that he was secret in him misconduct, till his
flight discovered him. Hearts are unknown but to God, till overt acts
discover them.
(2.) This one evil servant did not hinder Philemon's house from being
called and counted a church, for the religious worship and order that
were kept up in it; and such should all families be--nurseries of
religion, societies where God is called on, his word is read, his
sabbaths are observed, and the members are instructed in the knowledge
of him and of their duty to him, neglect of which is followed with
ignorance and all corruption. Wicked families are nurseries for hell,
as good ones are for heaven.
(3.) Masters and others of the family may not think it enough to be
good, singly and severally in their personal capacities, but they must
be socially so; as here Philemon's house was a church; and Paul, for
some concern that all might have in this matter of Onesimus, directs to
them all, that their affection as well as Philemon's might return to
him, and that in their way and place they might further, and not
hinder, the reconciliation wished and sought. Desirable it is that all
in a family be well affected towards one another, for furthering their
particular welfare and for the common good and benefit of all. On such
accounts might it be that Paul inscribed his letter here so generally,
that all might be the more ready to own and receive this poor convert,
and to behave affectionately towards him. Next to this inscription
is,
II. The apostle's salutation of those named by him
( v. 3 ): Grace to you and peace from God our Father and the Lord Jesus
Christ. This is the token in every epistle; so the apostle writes.
He is a hearty well-wisher to all his friends, and wishes for them the
best things; not gold, nor silver, nor any earthly good, in the first
or chief place, but grace and peace from God in Christ; he
cannot give them himself, but he prays for them from him who can bestow
them. Grace, the free favour and good-will of God, the spring
and fountain of all blessings; and peace, all good, as the fruit
and effect of that grace. To you, that is, be bestowed on you,
and continued to you, with the comfortable feeling and sense of it in
yourselves. From God our Father and the Lord Jesus Christ. The
Holy Spirit also is understood, though not named; for all acts towards
the creatures of the whole Trinity: from the Father, who is our Father
in Christ, the first in order of acting as of subsisting; and from
Christ, his favour and good-will as God, and the fruits of it through
him as Mediator, God-man. It is in the beloved that we are accepted,
and through him we have peace and all good things, who is, with the
Father and Spirit, to be looked to and blessed and praised for all, and
to be owned, not only as Jesus and Christ, but as Lord also. In 2 Cor. xiii. 14 the apostle's benediction is full: The grace of the Lord Jesus
Christ, and the love of God, and the communion of the Holy Ghost, be
with you all, Amen. Observe, Spiritual blessings are first and
especially to be sought for ourselves and others. The favour of God and
peace with him, as in itself it is the best and most desirable good, so
is it the cause of all other, and what puts sweetness into every mercy
and can make happy even in the want of all earthly things. Though
there be no herd in the stall, and the labour of the olive fail, yet may such rejoice in the Lord, and joy in the God of their
salvation, Hab. iii. 17, 18 . There are many that say, Who will show us any good? But, if God lift up the light of his countenance, this will put more joy and
gladness into the heart than all worldly increase, Ps. iv. 6, 7 .
And Num. vi. 26 , The Lord lift up the light of his countenance upon thee, and give
thee peace. In this is summarily all good, and from this one
fountain, God the Father, Son, and Spirit, all comes.
After this salutation of the apostle to Philemon, and his friends and
family, for better making way still for his suit to him,
III. He expresses the singular and affection he had for him, by
thanksgiving and prayer to God in his behalf, and the great joy for the
many good things he knew and heard to be in him, v. 4-7 .
The apostle's thanksgiving and prayer for Philemon are here set forth
by the object, circumstance, and matter of them, with the way whereby
much of the knowledge of Philemon's goodness came to him.
1. Here is the object of Paul's praises and prayers for Philemon: I
thank my God, making mention of thee in my prayers, v. 4 .
Observe,
(1.) God is the author of all the good that is in any, or that is done
by them. From me is thy fruit found, Hos. xiv. 8 .
To him therefore is all the praise due. 1 Chron. xxix. 13, 14 , But [or for] who am I, and what is my people, that we should
be able to offer so willingly after this sort? For all things come of
thee, both wherewith to offer, and the will and heart to do it. On
this account (says he) we thank thee our God, and praise thy
glorious name. (2.) It is the privilege of good men that their praises and prayers
they come to God as their God: Our God, we thank thee, said
David; and I thank my God, said Paul.
(3.) Our prayers and praises should be offered up to God, not for
ourselves only, but for others also. Private addresses should not be
altogether with a private spirit, minding our own things only, but
others must be remembered by us. We must be affected with joy and
thankfulness for any good in them, or done by them, or bestowed on
them, as far as is known to us, and seek for them what they need. In
this lies no little part of the communion of saints. Paul, in his
private thanksgivings and prayers, was often particular in remembering
his friends: I thank my God, making mention of thee in my
prayers; sometimes it may be by name, or at least having them
particularly in his thoughts; and God knows who is meant, though not
named. This is a means of exercising love, and obtaining good for
others. Strive with me, by your prayers to God for me, said the
apostle: and what he desired for himself he surely practised on behalf
of others; so should all. Pray one for another, says James, v. 16 .
2. Here is the circumstance: Always making mention of thee.
Always --usually, not once or twice only, but frequently. So must we
remember Christian friends much and often, as their case may need,
bearing them in our thoughts and upon our hearts before our God.
3. Here is the matter both of his praises and prayers, in reference to
Philemon.
(1.) Of his praises.
[1.] He thanks God for the love which he heard Philemon had towards the
Lord Jesus. He is to be loved as God superlatively, as his divine
perfections require; and as related to us, the Lord, and our Lord, our
Maker, Redeemer, and Saviour, who loved us, and gave himself for us.
Paul thanks God for what he heard of this, the signal marks and
expressions of it in Philemon.
[2.] For his faith in Christ also. Love to Christ, and faith in him,
are prime Christian graces, for which there is great ground of praise
to God, where he has blessed any with them, as Rom. i. 8 , I thank my God because your faith is published throughout the
world; and, in reference to the Colossians
( ch. i. 3, 4 ), We give thanks to God since we heard of your faith in Christ
Jesus. This is a saving grace, and the very principle of Christian
life and of all good works.
[3.] He praises God likewise for Philemon's love to all the saints.
These two must go together; for he who loveth him that begat must
and will love those also that are begotten of him. The
apostle joins them in that
( Col. i. 3, 4 ), We give thanks to God since we heard of your faith in Christ Jesus,
and of the love which you have to all the saints. These bear the
image of Christ, which will be loved by every Christian. Different
sentiments and ways in what is not essential will not make a difference
of affection as to the truth, though difference in the degrees of love
will be according as more or less of that image is discerned. Mere
external differences are nothing here. Paul calls a poor converted
slave his bowels. We must love, as God does, all saints. Paul
thanked God for the good that was not only in the churches, but in the
particular persons he wrote to, and though this too was known to him
merely by report: Hearing of thy love and faith, which thou hast
towards the Lord Jesus, and towards all saints. This was what he
enquired after concerning his friends, the truth, and growth, and
fruitfulness of their graces, their faith in Christ, and love to him
and to all the saints. Love to saints, if it be sincere, will be
catholic and universal love towards all saints; but faith and love,
though in the heart they are hidden things, are known by the effects of
them. Therefore,
(2.) The apostle joins prayer with his praises, that the fruits of
Philemon's faith and love might be more and more conspicuous, so as
that the communication of them might constrain others to the
acknowledgment of all the good things that were in him and in his house
towards Christ Jesus; that their light might so shine before men
that they, seeing their good works, might be stirred up to imitate
them, and to glorify their Father who is in heaven. Good works
must be done, not of vain-glory to be seen, yet such as may be seen to
God's glory and the good of men.
4. He adds a reason, both of his prayer and his praises
( v. 7 ): For "we have great joy and consolation in thy love, because the
bowels of the saints are refreshed by thee, brother. The good thou
hast done and still doest is abundant matter of joy and comfort to me
and others, who therefore desire you may continue and abound in such
good fruits more and more, to God's honour and the credit of religion. The administration of this service not only supplieth the want of
the saints, but is abundant also by many thanksgivings unto God, " 2 Cor. ix. 12 .
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 beseech thee, being such an
one as Paul the aged, and now also a prisoner of Jesus Christ.
10 I beseech thee for my son Onesimus, whom I have begotten in
my bonds:
11 Which in time past was to thee unprofitable, but now
profitable to thee and to me:
12 Whom I have sent again: thou therefore receive him, that is,
mine own bowels:
13 Whom I would have retained with me, that in thy stead he
might have ministered unto me in the bonds of the gospel:
14 But without thy mind would I do nothing; that thy benefit
should not be as it were of necessity, but willingly.
15 For perhaps he therefore departed for a season, that thou
shouldest receive him for ever;
16 Not now as a servant, but above a servant, a brother
beloved, specially to me, but how much more unto thee, both in
the flesh, and in the Lord?
17 If thou count me therefore a partner, receive him as myself.
18 If he hath wronged thee, or oweth thee ought, put that on
mine account;
19 I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even
thine own self besides.
20 Yea, brother, let me have joy of thee in the Lord: refresh
my bowels in the Lord.
21 Having confidence in thy obedience I wrote unto thee,
knowing that thou wilt also do more than I say.
22 But withal prepare me also a lodging: for I trust that
through your prayers I shall be given unto you.
23 There salute thee Epaphras, my fellowprisoner in Christ
Jesus;
24 Marcus, Aristarchus, Demas, Lucas, my fellowlabourers.
25 The grace of our Lord Jesus Christ be with your spirit.
Amen.
I. The main business of the epistle, which was to plead with Philemon
on behalf of Onesimus, that he would receive him and be reconciled to
him. Many arguments Paul urges for this purpose, v. 8-21 .
The
1 st Argument is taken from what was before noted, and is carried
in the illative wherefore: "Seeing so much good is reported of
thee and found in thee, especially thy love to all saints, now let me
see it on a fresh and further occasion; refresh the bowels of
Onesimus and mine also, in forgiving and receiving him, who is now
a convert, and so a saint indeed, and meet for thy favour and love."
Observe, A disposition to do good, together with past instances and
expressions of it, is a good handle to take hold of for pressing to
more. " Be not weary of well-doing, go on as thou art able, and
as new objects and occasions occur, to do the same still." The
2 nd Argument is from the authority of him that was now making
this request to him: I might be very bold in Christ to enjoin thee
that which is convenient, v. 8 .
The apostles had under Christ great power in the church over the
ordinary ministers, as well as the members of it, for edification; they
might require of them what was fit, and were therein to be obeyed,
which Philemon should consider. This was a matter within the compass of
the apostle's power to require, though he would not in this instance
act up to it. Observe, Ministers, whatever their power be in the
church, are to use prudence in the exercise of it; they may not
unseasonably, nor further than is requisite, put it forth; in all they
must use godly wisdom and discretion. Wherefore this may be a
3 rd Argument, Waiving the authority which yet he had to require,
he chooses to entreat it of him
( v. 9 ): Yet for love's sake I rather beseech thee. Observe, It is no
disparagement for those who have power to be condescending, and
sometimes even to beseech, where, in strictness of right, they might
command; so does Paul here, though an apostle: he entreats where he
might enjoin, he argues from love rather than authority, which
doubtless must carry engaging influence with it. And especially, which
may be a
4 th Argument, When any circumstance of the person pleading gives
additional force to his petition, as here: Being such a one as Paul
the aged, and now also a prisoner of Jesus Christ. Years bespeak
respect; and the motions of such, in things lawful and fit, should be
received with regard. The request of an aged apostle, and now suffering
for Christ and his gospel, should be tenderly considered. "If thou wilt
do any thing for a poor aged prisoner, to comfort me in my bonds, and
make my chain lighter, grant me this which I desire: hereby in a manner
you will do honour to Christ in the person of an aged suffering servant
of his, which doubtless he will take as done to himself." He makes also
a
5 th Argument, From the spiritual relation now between Onesimus
and himself: I beseech thee for my son Onesimus, whom I have
begotten in my bonds, v. 10 .
"Though of right and in a civil respect he by thy servant, yet in a
spiritual sense he is now a son to me, God having made me the
instrument of his conversion, even here, where I am a prisoner for
Christ's sake." Thus does God sometimes honour and comfort his
suffering servants, not only working good in themselves by their
sufferings, exercising and improving thereby their own graces, but
making them a means of much spiritual good to others, either of their
conversion, as of Onesimus here, or of their confirmation and
strengthening, as Phil. i. 14 , Many brethren, waxing confident by my bonds, are much more bold to
speak the word of the Lord without fear. When God's servants are
bound, yet his word and Spirit are not bound; spiritual children may
then be born to them. The apostle lays an emphasis here: My son,
whom I have begotten in my bonds; he was dear to him, and he hoped
would be so to Philemon, under this consideration. Prison-mercies are
sweet and much set by. Paul makes an argument to Philemon from this
dear relation that now was between Onesimus and him, his son begotten
in his bonds. And a
6 th Argument is from Philemon's own interest: Who in time
past was to thee unprofitable, but now profitable to thee and to
me, v. 11 .
Observe,
(1.) Unsanctified persons are unprofitable persons; they answer not the
great end of their being and relations. Grace makes good for somewhat:
" In time past unprofitable, but now profitable, inclined and
fitted to be so, and will be so to thee, his master, if thou receive
him, as he has since his conversion been here to me, ministering to me
in my confinement." There seems an allusion to the name Onesimus, which
signifies profitable. Now he will answer to his name. It may be
noted also how the apostle speaks in this matter, not as Onesimus's
former case and conduct might warrant; he had wronged his master, and
ran away from him, and lived as if he were his own and not his; yet as
God covers the sins of penitents, forgives and does not upbraid, so
should men. How tenderly does Paul here speak! Not that Onesimus's sin
was small, nor that he would have any, much less himself, to take it
so; but having been humbled for it, and doubtless taken shame to
himself on account thereof, the apostle now would not sink his spirit
by continuing to load and burden him therewith, but speaks thus
tenderly when he is pleading with Philemon not to make severe
reflections on his servant's misconduct, but to forgive.
(2.) What happy changes conversion makes--of evil good! of unprofitable
useful! Religious servants are a treasure in a family. Such will make
conscience of their time and trusts, promoting the interests of those
whom they serve, and managing all they can for the best. This then is
the argument here urged: "It will now be for thy advantage to receive
him: thus changed, as he is, thou mayest expect him to be a dutiful and
faithful servant, though in time past he was not so." Whereupon,
7 th Argument, He urges Philemon from the strong affection that
he had to Onesimus. He had mentioned the spiritual relation before, My son begotten in my bonds; and now he signifies how dear he
was to him: Thou therefore receive him, that is my own bowels, v. 12 .
"I love him as I do myself, and have sent him back to thee for this
end, that thou shouldst receive him; do it therefore for my sake,
receive him as one thus dear to me." Observe, Even good men may
sometimes need great earnestness and entreaty to lay their passions,
let go their resentments, and forgive those who have injured and
offended them. Some have thought it to look this way, when Paul is so
pathetic and earnest, mustering up so many pleas and arguments to gain
what he requests. Philemon, a Phrygian, might perhaps be naturally of a
rough and difficult temper, and thence need no little pains in touching
all the springs that might move him to forgiveness and reconciliation;
but rather should we strive to be like God, who is slow to anger,
ready to forgive, and abundant in pardons. And again, an
8 th Argument is from the apostle's denying himself in sending
back Onesimus: though he might have presumed upon Philemon's leave to
detain him longer, yet he would not, v. 13, 14 .
Paul was now in prison, and wanted a friend or servant to act for him,
and assist him, for which he found Onesimus fit and ready, and
therefore would have detained him to minister to him, instead of
Philemon himself, whom if he had requested to have come to him in
person for such purpose, he might have presumed he would not have
refused; much less might he have reckoned that he would be unwilling
his servant should do this in his stead; yet he would not take this
liberty, though his circumstances needed it: I have sent him
back to thee, that any good office of thine to me might not be of necessity, but willingly. Observe, Good deeds are most
acceptable to God and man when done with most freedom. And Paul herein,
notwithstanding his apostolical power, would show what regard he had to
civil rights, which Christianity does by no means supersede or weaken,
but rather confirm and strengthen. Onesimus, he knew, was Philemon's
servant, and therefore without his consent not to be detained from him.
In his unconverted state he had violated that right, and withdrawn
himself, to his master's injury; but, now that he had seen his sin and
repented, he was willing and desirous to return to his duty, and Paul
would not hinder this, but rather further it. He might indeed have
presumed on Philemon's willingness; but, but notwithstanding his need,
he would deny himself rather than take that way. And he further
urges,
9 th Argument, That such a change was now wrought in Onesimus
that Philemon needed not fear his ever running from him, or injuring
him any more: For perhaps he therefore departed for a season, that
thou shouldest receive him for ever, v. 15 .
There are those of whom Solomon says, If thou deliver them, thou
must do it again ( Prov. xix. 19 );
but the change wrought in Onesimus was such that he would never again
need one thus to intercede for him. Charity would so hope and judge,
yea, so it would be; yet the apostle speaks cautiously, that none might
be bold to make another such experiment in expectation of a like
gracious issue. Observe,
(1.) In matters that may be wrested to ill, ministers must speak
warily, that kind providences of God towards sinners be not abused to
encouragements to sin, or abatements of just abhorrence of it: Perhaps he therefore departed from thee for a season, &c.
(2.) How tenderly still the sins of penitents are spoken of; he calls
it a departure for a season, instead of giving it the term that
it deserved. As overruled and ordered by God, it was a
departure; but in itself, and in respect of the disposition and
manner of the act, it was a criminal going away. When we speak
of the nature of any sin or offence against God, the evil of it is not
to be lessened; but in the person of a penitent sinner, as God covers
it, so must we: " He departed for a season, that thou shouldst
receive him for ever, that upon conversion he may return, and be a
faithful and useful servant to thee as long as he lives." Bray a
fool in a mortar, yet will not his folly depart from him. But it is
not so with true penitents: they will not return to folly.
(3.) Observe the wisdom, and goodness, and power of God, in causing
that to end so happily which was begun and carried on for some time so
wickedly, thus regarding a poor vassal, one of such low rank and
condition and so little regarded by men, working so good and great a
change in him who was so far gone in evil ways, who had wronged a
master so good, had run from a family so pious, from the means of
grace, the church in his house, that he should be led into the way of
salvation who had fled from it, and find means made effectual at Rome
who had been hardened under them at Colosse. What riches are here of
divine grace! None so low, nor mean, nor vile, as utterly to be
despaired of. God can meet with them when running from him; can make
means effectual at one time and place, which have not been so at
another. So was it in this instance of Onesimus; having returned to
God, he now returns to his master, who will have more service and
better hold of him than ever--by conscience of his duty and
faithfulness in it to his life's end; his interest therefore it will be
now to receive him. So God often brings gain to his people out of their
losses. And, besides interest, a
10 th Argument is taken from the capacity under which Onesimus
now would return, and must be received by Philemon
( v. 16 ):
" Not now as a servant (that is, not merely or so much), but
above a servant (in a spiritual respect), a brother beloved, one to be owned as a brother in Christ, and to be beloved as such, upon
account of this holy change that is wrought in him, and one therefore
who will be useful unto thee upon better principles and in a better
manner than before, who will love and promote the best things in thy
family, be a blessing in it, and help to keep up the church that is in
thy house." Observe,
(1.) There is a spiritual brotherhood between all true believers,
however distinguished in civil and outward respects; they are all
children of the same heavenly Father, have a right to the same
spiritual privileges and benefits, must love and do all good offices to
and for one another as brethren, though still in the same rank, and
degree, and station, wherein they were called. Christianity does not
annul nor confound the respective civil duties, but strengthens the
obligation to them, and directs to a right discharge of them.
(2.) Religious servants are more than mere ordinary servants; they have
grace in their hearts, and have found grace in God's sight, and so will
in the sight of religious masters. Ps. ci. 6 , Mine eyes are upon the faithful of the land, that they may dwell
with me. He that walketh in a perfect way, he shall serve me. "Onesimus having now become such, receive and regard him as one that is
partaker of the same common faith, and so a brother beloved,
specially to me who have been the instrument of his conversion."
Good ministers love not so much according to the outward good which
they receive as the spiritual good which they do. Paul called Onesimus
his own bowels, and other converts his joy and crown. "A
brother beloved, specially to me, but how much more to thee, both in
the flesh and in the Lord; by a double tie therefore (both civil
and religious) thy servant: thy property, one of thy house and family,
and now, in a spiritual respect, thy brother in Christ, which heightens
the engagement. He is God's servant and thine too; here are more ties
than he is under to me. How readily therefore should he be received and
loved by thee, as one of thy family and one of the true faith, one of
thy house and one of the church in thy house!" This argument is
strengthened by another, the
11 th Argument, From the communion of saints: If thou count me
therefore a partner, receive him as myself, v. 17 .
There is a fellowship among saints; they have interest one in another,
and must love and act accordingly. "Now show thy love to me, and the
interest I have in thee, by loving and receiving one so near and dear
to me, even as myself; own and treat him as thou wouldst me, with a
like ready and true, though perhaps not equal, affection." But why such
concern and earnestness for a servant, a slave, and such a one as had
misbehaved? Answer, Onesimus being now penitent, it was
doubtless to encourage him, and to support him against the fears he
might have in returning to a master whom he had so much abused and
wronged, to keep him from sinking into despondency and dejection, and
encourage him to his duty. Wise and good ministers will have great and
tender care of young converts, to encourage and hearten them what they
can to and in their duty. Objection, But Onesimus had wronged as
well as offended his master. The answer to this makes a
12 th Argument, A promise of satisfaction to Philemon: If he
hath wronged thee, or oweth thee aught, &c., v. 18, 19 .
Here are three things:
(1.) A confession of Onesimus's debt to Philemon: If he hath wronged
thee, or oweth thee aught. It is not an if of doubting, but
of illation and concession; seeing he hath wronged thee, and
thereby has become indebted to thee; such an if as Col. iii. 1
and 2 Pet. ii. 4 ,
&c. Observe, True penitents will be ingenuous in owning their faults,
as doubtless Onesimus had been to Paul, upon his being awakened and
being brought to repentance; and especially is this to be done in cases
of injury to others. Onesimus by Paul owns the wrong. And,
(2.) Paul here engages for satisfaction: Put that on my account; I
Paul have written it with my own hand, I will repay it. Observe,
[1.] The communion of saints does not destroy distinction of property:
Onesimus, now converted, and become a brother beloved, is yet
Philemon's servant still, and indebted to him for wrongs that he had
done, and not to be discharged but by free and voluntary remission, or
on reparation made by himself, or some other in his behalf, which part,
rather than fail, the apostle undertakes for him.
[2.] Suretiship is not in all cases unlawful, but in some is a good and
merciful undertaking. Only know the person and case, be not surety
for a stranger ( Prov. xi. 15 ),
and go not beyond ability; help thy friend thou mayest, as far as will
comport with justice and prudence. And how happy for us that Christ
would be made the surety of a better covenant
( Heb. vii. 22 ),
that he would be made sin for us who knew no sin, that we might be
made the righteousness of God in him! And,
[3.] Formal securities by writing, as well as by word and promise, may
be required and given. Persons die, and words may be forgotten or
mistaken; writing better preserves right and peace, and has been in use
with good persons, as well as others, in all ages, Jer. xxxii. 9, &c. Luke xvi. 5-7 .
It was much that Paul, who lived on contributions himself, would
undertake to make good all loss by an evil servant to his master; but
hereby he expresses his real and great affection for Onesimus, and his
full belief of the sincerity of his conversion: and he might have hope
that, notwithstanding this generous offer, Philemon would not insist on
it, but freely remit all, considering,
(3.) The reason of things between him and Philemon: " Albeit, I do
not say to thee how thou owest unto me even thy own self besides; thou wilt remember, without my reminding thee, that thou are on other
accounts more in debt to me than this comes to." Modesty in
self-praises is true praise. The apostle glances at the benefits he had
conferred on Philemon: "That thou art any thing in grace and
acceptation with God, or enjoyest any thing in a right and comfortable
manner, it is, under God, owing to my ministry. I have been the
instrument in his hand of all that spiritual good to thee; and what thy
obligation to me on this account is I leave to thee to consider. Thy
forgiving a pecuniary debt to a poor penitent for my sake and at my
request, and which, however, I now take upon myself to answer, thy
remitting it to him, or to me, now his surety, thou wilt confess, is
not so great a thing; here is more per contra: Thou owest to me even
thy ownself besides. " Observe, How great the endearments are
between ministers and those towards whom their endeavours have been
blessed to their conversion or spiritual edification! If it had been
possible (said Paul to the Galatians), you would have plucked
out your own eyes, and have given them to me, Gal. iv. 15 .
On the other hand he calls them his children, of whom he travailed
again, till Christ was formed in them, that is, the likeness of
Christ more fully. So 1 Thess. ii. 8 , We were willing to have imparted to you not the gospel of God only,
but also our own souls, because you were dear unto us. By way of
allusion, this may illustrate Christ's undertaking for us. We had
revolted from God, and by sin had wronged him, but Christ undertakes to
make satisfaction, the just for the unjust, that he might bring us
unto God. "If the sinner owes thee aught, put it upon my account, I
will pay the debt; let his iniquity be laid on me, I will bear the
penalty." Further, a
13 th Argument is from the joy and comfort the apostle hereby
would have on Philemon's own account, as well as on Onesimus's in such
a seasonable and acceptable fruit of Philemon's faith and obedience: Yea, brother, let me have joy of thee in the Lord: refresh my bowels
in the Lord, v. 20 .
Philemon was Paul's son in the faith, yet he entreats him as a brother;
Onesimus a poor slave, yet he solicits for him as if he were seeking
some great thing for himself. How pathetic is he! " Yea, brother, or O my brother (it is an adverb of wishing or desiring), let
me have joy of thee in the Lord. Thou knowest that I am now a
prisoner or the Lord, for his sake and cause, and need all the comfort
and support that my friends in Christ can give me: now this will be a
joy to me, I shall have joy of thee in the Lord, as seeing such
an evidence and fruit of thy own Christian faith and love, and on
Onesimus's account, who hereby will be relieved and encouraged."
Observe,
(1.) Christians should do the things that may rejoice the hearts of one
another, both people and minister reciprocally, and ministers of their
brethren. From the world they expect trouble; and where may they look
for comfort and joy but in one another?
(2.) Fruits of faith and obedience in people are the minister's
greatest joy, especially the more of love appears in them to Christ and
his members, forgiving injuries, showing compassion, being merciful as
their heavenly Father is merciful. " Refresh my bowels in the
Lord. It is not any carnal selfish respect I am actuated by, but
what is pleasing to Christ, and that he may have honour therein."
Observe,
[1.] The Lord's honour and service are a Christian's chief aim in all
things. And,
[2.] It is meat and drink to a good minister to see people ready and
zealous in what is good, especially in acts of charity and beneficence,
as occasions occur, forgiving injuries, remitting somewhat of their
right, and the like. And, once more, his last, which is the
14 th Argument, Lies in the good hope and opinion which he
expresses of Philemon: Having confidence in thy obedience, I wrote
unto thee, knowing that thou wilt also do more than I say, v. 21 .
Good thoughts and expectations of us more strongly move and engage us
to do the things expected from us. The apostle knew Philemon to be a
good man, and was thence persuaded of his readiness to do good, and
that not in a scanty and niggardly manner, but with a free and liberal
hand. Observe, Good persons will be ready for good works, and not
narrow and pinching, but abundant in them. Isa. xxxii. 8 , The liberal deviseth liberal things. The Macedonians first gave
themselves to the Lord, and then to his apostles by the will of God, to
do what good they could with what they had, according as occasions
offered.
Thus far is the substance and body of the epistle. We have,
1. He signifies his good hope of deliverance, through their prayers,
and that shortly he might see them, desiring Philemon to make provision
for him: But withal prepare me also a lodging; for I trust that
through your prayers I shall be given unto you, v. 22 . But withal, or moreover. He comes to another thing, yet,
as may seem, not without some eye to the matter which he had been upon,
that might be furthered by this intimation that he hoped he should
himself soon follow, and know the effect of his epistle, which Philemon
would therefore be the more stirred up to see might be to his
satisfaction. Now here is,
(1.) The thing requested: Prepare me also a lodging; under this
all necessaries for a stranger are included. He wills Philemon to do
it, intending to be his guest, as most to his purpose. Observe,
Hospitality is a great Christian duty, especially in ministers, and
towards ministers, such as the apostle was, coming out of such dangers
and sufferings for Christ and his gospel. Who would not show the utmost
of affectionate regards to such a one? It is an honourable title that
he gives Gaius
( Rom. xvi. 23 ), My host, and of the whole church. Onesiphorus is also
affectionately remembered by the apostle on this account
( 2 Tim. i. 16, 18 ), The Lord give mercy to the house of Onesiphorus; for he oft
refreshed me, and was not ashamed of my chain; and in how many things
he ministered to me at Ephesus, thou knowest.
(2.) Here is the ground of the apostle's request: For I trust that
through your prayers I shall be given unto you. He did not know how
God might deal with him, but the benefit of prayer he had often found,
and hoped he should again, for deliverance, and liberty to come to
them. Observe,
[1.] Our dependence is on God for life and liberty and opportunity of
service; all is by divine pleasure.
[2.] When abridged of these or any other mercies, our trust and hope
must be in God, without fainting or succumbing, while our case is
depending. But yet,
[3.] Trust must be with the use of means, prayer especially, though no
other should be at hand; this hath unlocked heaven and opened
prison-doors. The fervent effectual prayer of the righteous availeth
much. [4.] Prayer of people for ministers, especially when they are in
distress and danger, is their great duty; ministers need and request
it. Paul, though an apostle, did so with much earnestness, Rom. xv. 30;
2 Cor. i. 11; Eph. vi. 18, 19; 1 Thess. v. 25 .
The least may in this way be helpful to the greatest. Yet,
[5.] Though prayer obtains, yet it does not merit the things obtained:
they are God's gift, and Christ's purchase. I trust that through
your prayers, charisthesomai hymin -- I shall be
freely bestowed on you. What God gives, he will yet be sought to
for, that mercies may be valued the more, and known whence they come,
and God may have the praise. Minister's lives and labours are for the
people's good; the office was set up for them; he gave gifts for
men, apostles, &c. Eph. iv. 8, 11, 12 .
Their gifts, and labours, and lives, all are for their benefit. 1 Cor. iii. 21, 22 , All things are yours, Apollos, Cephas, &c.
[6.] In praying for faithful ministers, people in effect pray for
themselves: " I trust I shall be given unto you, for your
service, and comfort, and edification in Christ." See 2 Cor. iv. 15 .
[7.] Observe the humility of the apostle; his liberty, should he have
it, he would own to be through their prayers, as well as, or more than,
his own; he mentions them only through the high thoughts he had of the
prayers of many, and the regard God would show to his praying people.
Thus of the first thing in the apostle's conclusion.
2. he sends salutations from one who was his fellow-prisoner, and four
more who were his fellow-labourers, v. 23, 24 .
Saluting is wishing health and peace. Christianity is no enemy to
courtesy, but enjoins it, 1 Pet. iii. 8 .
It is a mere expression of love and respect, and a means of preserving
and nourishing them. There salute thee Epaphras, my fellow-prisoner
in Christ Jesus. he was of Colosse, and so countryman and
fellow-citizen with Philemon; by office he seems to have been an
evangelist, who laboured among the Colossians (if he was not the first
converter of them), for whom he had special affection. Our dear
fellow-servant (said St. Paul), and for you a faithful minister
of Christ ( Col. i. 7 ),
and
( ch. iv. 12, 13 ), A servant of Christ, always labouring for you in prayers. I bear him
record that he hath a great zeal for you, &c. A very eminent person
therefore this was, who, being at Rome, perhaps accompanying Paul, and
labouring in the same work of preaching and propagating the gospel, was
confined in the same prison, and for the same cause; both termed prisoners in Christ Jesus, intimating the ground of their
imprisonment, not any crime or wickedness, but for the faith of Christ
and their service to him. An honour it is to suffer shame for Christ's
name. My fellow-prisoner in Christ Jesus is mentioned as his
glory and the apostle's comfort; not that he was a prisoner and so
hindered from his work (this was matter of affliction), but that,
seeing God thus permitted and called him to suffer, his providence so
ordered it that they suffered together, and so had the benefit and
comfort of one another's prayers, and help, it may be, in some things;
this was a mercy. So God sometimes lightens the sufferings of his
servants by the communion of saints, the sweet fellowship they have one
with another in their bonds. Never more enjoyment of God have they
found than when suffering together for God. So Paul and Silas, when
their feet were fast in the stocks, had their tongues set at liberty,
and their hearts tuned for the praises of God.-- Marcus, Aristarchus,
Demas, Lucas, my fellow-labourers. The mention of these seems in a
manner to interest them in the business of the latter. How ill would it
look by denial of the request of it to slight so many worthy names as
most of these, at least, were! Marcus, cousin of Barnabas, and
son of Mary, who was so hospitable to the saints at Jerusalem
( Col. iv. 10, Acts xii. 12 ),
and whose house was the place of meeting for prayer and the worship of
God. Though some failing seems to have been in him when Paul and he
parted, yet in conjunction with Barnabas he went on with his work, and
here Paul and he, we perceive, were reconciled, and differences
forgotten, 2 Tim. iv. 11 .
He bids Mark to be brought to him, for he is profitable to me for
the ministry, that is, of an evangelist. Aristarchus is
mentioned with Marcus
( Col. iv. 10 ),
and called there by Paul his fellow-prisoner; and speaking there of
Marcus, sister's son to Barnabas, he adds, Touching whom you
received commandments; if he come unto you, receive him: an
evidence that he himself had received him, and was reconciled to him.
Next is Demas, who hitherto, it seems, appeared not faulty,
though he is censured
( 2 Tim. iv. 10 )
as having forsaken Paul, from love of this present world. But
how far his forsaking was, whether total from his work and profession,
or partial only, and whether he repented and returned to his duty,
scripture is silent, and so much we be: no mark of disgrace lay on him
here, but he is joined with others who were faithful, as he is also in Col. iv. 14 . Lucas is the last, that beloved physician and evangelist,
who came to Rome, companion with Paul, Col. iv. 14; 2 Tim. iv. 11 .
He was Paul's associate in his greatest dangers, and his
fellow-labourer. The ministry is not a matter of carnal ease nor
pleasure, but of pains; if any are idle in it, they answer not their
calling. Christ bids his disciples pray the Lord of the harvest to
send forth labourers, not loiterers, into his harvest, Matt. ix. 38 .
And the people are extorted to know those that labour among them,
and are over them in the Lord, and to esteem them very highly in love
for their work's sake, 1 Thess. v. 12, 13 . My fellow-labourers, says the apostle: ministers must be helpers
together of the truth; they serve the same Lord, in the same holy work
and function, and are expectants of the same glorious reward; therefore
they must be assistants to each other in furthering the interest of
their great and common Master. Thus of the salutations, and then,
3. Here is the apostle's closing prayer and benediction, v. 25 .
Observe,
(1.) What is wished and prayed for: Grace, the free favour and
love of God, together with the fruits and effects of it in all good
things, for soul and body, for time and eternity. Observe, Grace is the
best wish for ourselves and others; with this the apostle begins and
ends.
(2.) From whom: Our Lord Jesus Christ, the Son of God, second
Person in the Trinity, Lord by natural right, by whom, and for whom,
all things were created ( Col. i. 16, John i. 1-3 ), and who is heir of all things, and, as God-man and Mediator, who
purchased us, and to whom we are given by the Father. Jesus, the
Saviour, Matt. i. 21 .
We were lost and undone; he recovers us, and repairs the ruin. He saves
by merit, procuring pardon and life for us; and by power, rescuing us
from sin, and Satan, and hell, and renewing us to the likeness, and
bringing us to the enjoyment, of God: thus is he Jesus; and Christ, the
Messiah or anointed, consecrated and fitted to be king, priest, and
prophet, to his church. To all those offices were there anointings
under the law with oil, and to them was the Saviour spiritually
anointed with the Holy Ghost, Acts x. 38 .
In none but him were all these together and in such eminence. He was
anointed with the oil of gladness above his fellows, Ps. xlv. 7 .
This Lord Jesus Christ is ours by original title to us, by gospel
offers and gift, his purchase of us, and our own acceptance of him,
resignation to him, and mystical union with him: Our Lord Jesus
Christ. Observe, All grace to us is from Christ; he purchased, and
he bestows it. Of his fulness we all receive, and grace for
grace, John i. 16 . He filleth all in all, Eph. i. 23 .
(3.) To whom: Your spirit, meta tou pneumatos
hymon, not of Philemon only, but of all who were named in the
inscription. With your spirit, that is, with you, the soul or
spirit being the immediate seat of grace, whence it influences the
whole man, and flows out in gracious and holy actings. All the house
saluted are here joined in the closing benediction, the more to remind
and quicken all to further the end of the epistle.
Amen is added, not only for strong and affectionate summing up
the prayer and wish, so let it be; but as an expression of faith
that it will be heard, so shall it be. And what need we more to
make us happy than to have the grace of our Lord Jesus Christ with
our spirit? This is the usual benediction, but it may be taken here
to have some special respect also to the occasion; the grace of Christ
with their spirits, Philemon's especially, would sweeten and mollify
them, take off too deep and keen resentments of injuries, and dispose
to forgive others as God for Christ's sake hath forgiven us.
INTRODUCTION TO PHILEMON
This epistle was written by the Apostle Paul, when a prisoner at Rome, as appears from its inscription and subscription; and seems to have been written at the same time, in the year 60, and sent by the same hand, as the epistle to the Colossians; seeing the same persons were with the apostle at the writing of both, and send their Christian salutations in the one, as in the other; compare Phm 1:23 with Col 4:10 and Archippus, the minister in Colosse, is made mention of in both, Phm 1:2 and it is very probable that Philemon, to whom it was written, was a Colossian, since Onesimus, his servant, on whose account, and by whom it was sent, is said to be one of the Colossians, Col 4:9. Philemon is said to be one of the seventy disciples, and afterwards Bishop of ;
See Gill on "Lu 10:1". The occasion of the epistle was this; Philemon's servant, Onesimus, having either embezzled his master's goods, or robbed him, ran away from him, and fled to Rome, where the apostle was a prisoner in chains in his own hired house, under the custody of a soldier, and where he received all that came, and preached the Gospel to them, Ac 28:30 and among those that went to hear him, this fugitive servant was one, and was converted under his ministry; and who not only received the grace of God, but had such gifts bestowed on him as qualified him to be a preacher of the word. Now the design of this epistle is to reconcile Philemon to his servant, and to entreat him to receive him again, not only as a servant, but as a brother in Christ; and the most proper and prudent methods and arguments are used to engage him to it. The epistle, though it is a familiar one, and short, is very instructive; it shows great humility in the apostle, and that he did not think it below him to be concerned in doing such an office as to reconcile a master to his servant, and which is worthy of imitation; as also it teaches the right that masters have over their servants, which is not lost by their becoming Christians, and even ministers of the Gospel; and that recompense should be made unto them for injuries done by them: it likewise displays the riches of the grace of God, in the conversion of such a vile creature: and the wonderful providence of God in overruling that which was sinful in itself, running away from his master, to the greatest good, even the conversion of him; and is an instance of surprising grace: and from hence may be learned, that there is salvation in Christ for the chief of sinners; and that the conversion of them is not to be despaired of. The authority of this epistle was not questioned by the ancient writers, and stands always in their catalogues of the canon of the Scripture; and Marcion the heretic, who either rejected, or changed, or mutilated the rest of the epistles, could not lay his hands on this, because of the brevity of it, as Tertullian {a} and Jerom {b} observe.
{a} Advers. Marcion. l. 5. c. 21. {b} Proaem. in Philem.
INTRODUCTION TO PHILEMON 1
This epistle has an inscription, salutation, and preface, the same with others, which are in Phm 1:1, the principal view of it is to persuade Philemon to receive his servant Onesimus; the arguments used are taken from the general character he had for love to the saints, and people of God, and therefore it was hoped he would act up to it in this instance, Phm 1:5, from the consideration of the person who made the suit to him, who could have used authority, but chose rather to entreat him in love; and also of his age, and the condition in which he was, a prisoner of Jesus Christ, Phm 1:8 from the spiritual relation Onesimus was in to the apostle, who had begotten him in his bonds, Phm 1:10 from the present usefulness of him, both to Philemon and the apostle, who before was useless, Phm 1:11, from the strong affection the apostle had for him, being as his own bowels, Phm 1:12 from his unwillingness to do anything without his consent, though he could have detained him upon the foot of equity and justice, to have served him in his stead, Phm 1:13, from the overruling providence of God, which had so ordered it, that he should depart from him for a time, that he might be received for ever, Phm 1:15 from the character under which he could now be received, not as a servant, but as a beloved brother, Phm 1:16 from the partnership and association in which the apostle and Philemon were, Phm 1:17 from the assurance he gave him of repaying him whatever his servant owed him, and making good whatever he had injured him in, Phm 1:18 and from that pleasure, delight, and refreshment he should have, should he receive him, Phm 1:20. And, upon the whole, the apostle expresses his confidence that he would grant his request, obey his commands, and even do more than he had mentioned to him, Phm 1:21. And then gives him some hope of his being delivered from prison, through the prayers of Philemon, and others, and of seeing him shortly; and therefore desires he would prepare a lodging for him, Phm 1:22 and closes with the salutations of several friends to him, mentioned by name, with their characters, Phm 1:23 and with his own common salutation, Phm 1:25.
Ver. 1. Paul, a prisoner of Jesus Christ,.... Not made a prisoner by Christ, though he was apprehended, laid hold on, and detained by Christ as a prisoner of hope, at his conversion; but this is not intended here: but he was a prisoner at Rome for the sake of Christ, on account of professing him, and preaching in his name; his bonds were for the sake of the Gospel of Christ; and therefore they are in this epistle called the bonds of the Gospel. He was not a prisoner for any capital crime, and therefore had no reason to be ashamed of his chain, nor was he; but rather gloried in it, as his taking this title and character to himself, and prefixing it to this epistle shows; and which he chooses to make use of rather than that of a servant of God, or an apostle of Christ, as he elsewhere does, that he might not by constraint, or authority, but by love, move the pity and compassion of Philemon to grant his request, and receive his servant; which, should he deny, would be to add affliction to his bonds: and that this is his view in the choice of this character, is manifest from Phm 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 a regenerate than, born of God, a child of God, and of the same family; but chiefly because he was of the same function, was a minister of the Gospel: him the apostle joins with himself in the epistle, and so in the request, because he might be well known to Philemon, and be much respected by him; and to show that they were united in this affair, and both desired this favour of him; hoping that by their joint application it would be obtained:
unto Philemon our dearly beloved, and fellow labourer: the name of Philemon is Greek; there was a Greek poet of this name, and a Greek historian that Pliny made use of in compiling his history: there is indeed mention made in the Jewish writings {a}, of a Rabbi whose name was wmylp, "Philemo"; but this our Philemon seems to have been an inhabitant of Colosse, and rather to have been a Gentile than a Jew; he was a rich and hospitable man, and greatly respected, and therefore here called, "our dearly beloved"; that is, dearly beloved by the apostle and Timothy, not only as being a believer, but as being also generous and useful in his station, and likewise as he was a minister of the Gospel; for so the next phrase, "and fellow labourer", seems to import; for though such are sometimes said to be labourers and fellow helpers with the apostle, who assisted in carrying on the interest of Christ, with their purses, and prayers, and private conversation; yet as it is used in this same epistle, of such who were in the work of the ministry, Phm 1:24 it is very probable it is so to be understood here: and now though these expressions of affection and respect were without dissimulation; nor were they mere compliments; yet the intention of them was to work upon the mind of Philemon, to reconcile him to his servant; suggesting, that as he had an interest in the affections of the apostle and others, this would be a means of establishing it, and would be acting agreeably to his character, as a minister of the Gospel.
{a} T. Bab. Sota, fol. 4. 1. & Menachot, fol. 37. 1. & Juchasin, fol. 101. 1. 108. 1. & 159. 2.
Philemon 1:2
Ver. 2. And to our beloved Apphia,.... The Alexandrian copy reads, "to sister Apphia"; and the Vulgate Latin version, "to the beloved sister Apphia"; for this is a woman's name; and it is thought that she was the wife of Philemon, since she is placed next to him, and before Archippus, a minister of the word; and very prudently is she wrote to, and justly commended, in order to engage her to use her interest with her husband to receive his servant again, who otherwise might have stood against it, and been a very great hinderance to a reconciliation: this clause is wanting in the Ethiopic version:
and Archippus our fellow soldier; that this Archippus was a preacher of the Gospel at Colosse is manifest from Col 4:17 wherefore the apostle styles him 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 accoutred with the whole armour 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 a 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, that so 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, and was expecting the same crown of immortality and glory, and therefore he calls him his fellow soldier; and he wisely inscribes his epistle to him, that he might make use of the interest he had in Philemon, and his wife, to bring this matter to bear, the apostle writes about:
and to the church in thy house: not in the house of Archippus, but in the house of Philemon; and designs not the church at Colosse, as though it met at his house; but his own family, which for the great piety and religion which were among them, and for the good order and decorum in which they were kept, were like a church of themselves; and here again the apostle acts the wise part, in order to gain his point, by taking notice of them, who might some of them have been injured or affronted by Onesimus, when with them; and so entertained some resentment against him, and might put a bar in the way of his reception into the family again.
Philemon 1:3
Ver. 3. Grace to you and peace, from God,.... Which is the same form of salutation used in the other epistles; See Gill on "Ro 1:7" for though this epistle is but a very small one, yet it is introduced in the same form as the larger epistles are; and has an inscription in the former verse, a salutation in this, and a preface in the three following.
Philemon 1:4
Ver. 4. I thank my God,.... Meaning on account, of Philemon, for the grace bestowed upon him, thereafter mentioned; See Gill on "Ro 1:8" making other saints, Ro 1:9, the apostle was a man much in prayer, frequent at the throne of grace; and he prayed not for himself only, but for all the saints, for all the churches and ministers of the Gospel; whom he not only bore upon his mind and heart, but made mention of them, it may be by name; however, he remembered them, and put up petitions, with thanksgivings, for them; and so he did for Philemon; and which he takes notice of with the same view as before: the word, "always", is so placed in the original text, as to be put either to his thanks to God, or his prayers, and may be true of both; the Syriac and Arabic versions join it to the former; and the Vulgate Latin and the Ethiopic versions place it to the latter.
Philemon 1:5
Ver. 5. Hearing of thy love and faith,.... Those two spring from the free favour and love of God, and are the pure gifts of his grace; and therefore thanks are to be given for them to God; nor are they to be ascribed to the power and will of man; they are the fruits of the Spirit of God; and are the principal ingredients in sanctification, which is entirely his work; and they are in all regenerate persons; and are the evidences of regeneration; by which it is known that men are passed from death to life; and they always go together, and are inseparable from each other: there cannot be true faith where love is wanting, for faith works by love; and there cannot be real love, where there is not faith; they only love the saints aright, who love them in the faith, and because of it; and these graces are visible, and to be known by their fruits, whereby they come to be heard of, and talked of, as these in Philemon were. Faith in the heart is confessed by the mouth; and love, both to Christ and to his people, shows itself, as well as faith, in works of righteousness. Sometimes faith is put before love, it being a leading grace, and the great receiver of all the blessings of grace; and here love is placed before faith, because of its being more excellent on account of its continuance and duration; or there may be no design at all in it; but rather, as sometimes one, and sometimes another is mentioned first, it shows that they are upon an equal foot, and both have their proper place and usefulness; the objects of them follow:
which thou hast toward the Lord Jesus, and toward all saints; which are either to be considered as equally objects of the same grace, or as distinct ones; that is, either that Christ is the object both of faith and love, and the saints are the object both of faith and love; or else these graces are to be distinguished by their respective objects; as that faith is toward Christ, and love toward all the saints: that Christ is both the object of faith and love is certain; nor is there any difficulty to consider him as such; faith is equally to be exercised on him, as on God the Father; and he is indeed the immediate object of faith, and by whom men believe in God; and he is to be loved, and is loved by his people above all things, and at all times, and in sincerity: and that the saints are the objects of the love of all truly gracious souls, is a plain case; but the greater difficulty is, how they should be the objects of their faith; and yet there are instances of this, Ex 14:31 and indeed, true love believes all things, and hopes all things,
1Co 13:7. But it seems better to divide these objects according to the different graces, and to consider faith as being towards our Lord Jesus; which is a looking towards Christ, a moving towards him, a laying hold upon him, and embracing him, a staying and leaning on him, a living upon him, and walking in him; and which in Philemon might be a strong one, as well as unfeigned, and operative: and love may be considered as being toward all saints; for though all men are, in a sense, to be loved, and kindness to be shown to them, and that even to enemies, yet more especially the saints; who are set apart by God the Father, whose sins are expiated by the blood of Christ, and who are internally sanctified by the Spirit, and are enabled to live soberly and righteously: and all of these are the objects of love, whether rich or poor, greater or lesser believers, of meaner or larger abilities; for they are all equally loved by God, redeemed by Christ, and regenerated by his Spirit; are justified by his righteousness, are all the children and heirs of God, and are called in one hope of their calling; and love to them should be unfeigned, fervent, active, and laborious, and as Christ has loved us; and such was Philemon's love, as well as it was universal and this distribution of these graces to their respective objects may be confirmed from a parallel place in Col 1:4 which epistle was written and sent at the same time with this.
Philemon 1:6
Ver. 6. That the communication of thy faith,.... The grace of faith itself cannot be communicated from one to another; a believing parent cannot communicate it to his children, nor a master to his servants, nor a minister to his hearers; but an account of it, of its actings and exercises, of the joy of it, and of the peace a soul is filled with through believing, may be given to the mutual comfort and edification of saints; and it may be shown forth to others by the fruits of it, works of righteousness: but here it seems to design acts of beneficence, communicating to the necessities of others, as flowing from faith; and these words are to be connected with Phm 1:4 as a part of the apostle's prayers, as what is contained in the preceding verse is the matter of his thanksgiving. And his prayer is, that such a communication of good things, which springs from faith,
may be effectual; to answer some very good purposes, the good of others, and the service of the interest of Christ, and the glory of God; or, as the Vulgate Latin version reads, only by the change of one letter, that it "may be evident"; to which the Syriac version seems to incline, rendering it, that it "may be fruitful in works"; or show itself in fruits of righteousness, in works of mercy and kindness; and the apostle's sense is, that it might be more and more so:
by the acknowledging of every good thing that is in you in Christ Jesus; the meaning is, that every good thing that is in the saints, or among them, should be acknowledged to come to them in and through Christ Jesus, in whom all fulness of grace dwells, and from whom all is imparted; and that every good thing that is communicated, or done in faith, which is effectual to any good purpose, should be owned as done by the grace and strength of Christ, and be done to his saints, as if done to himself, and be directed to his glory: the phrase, "in you", respects not Philemon only, but Apphia, Archippus, and the church in Philemon's house; the Arabic version reads, in us.
Philemon 1:7
Ver. 7. For we have great joy and consolation in thy love,.... In the expressions and acts of it to the poor saints; for which reason the apostle gives thanks for it before; and it is a pleasure and comfort to an ingenuous mind, though it is not in his power to do good to the poor saints himself, to see that others have both abilities, and a heart to relieve them:
because the bowels of the saints are, refreshed by thee, brother; meaning, not only that their bellies were filled with food, for the phrase is used in Phm 1:20 where that cannot be intended; but their hearts were filled with gladness, the load upon their spirits, the pressures upon their minds were removed, and they had an inward pleasure in their souls, and rest, refreshment, and comfort, through the liberal communications of Philemon to them; who did what he did cheerfully, that so it did their souls good, as well as their bodies; and in doing which, he acted the part of a brother in Christ.
Philemon 1:8
Ver. 8. Wherefore, though I might be much bold in Christ,.... Or use much freedom of speech in the name of Christ, as an ambassador of his, and great authority as his apostle, which was given him for edification:
to enjoin thee that which is convenient; which became him as a believer in Christ, and a minister of the Gospel; which was his duty, and was obligatory upon him, agreeable to the doctrines of Christ; who taught men to love their enemies, to be reconciled to their brethren, that had offended them, especially when they repented; and therefore it was fit and proper that he should receive his servant again, since God had called him by his grace, and given him repentance for his sins: upon this foot the apostle could have commanded him, as he did in other cases, 2Th 3:6, but he chose not to address him in an authoritative way, but by way of entreaty, as follows.
Philemon 1:9
Ver. 9. Yet for love's sake I rather beseech thee,.... Either for the sake of the great love which the apostle bore to Philemon, being, as he calls him, his dearly beloved, he took this method; or because of Philemon's great love to all the saints before mentioned, he was encouraged to proceed in this manner, hoping on that account to have success; or it may be, it was for the sake of that love with which God had loved him, and which he puts him in mind of, to engage him to grant his request; that seeing God the Father had loved him, and chosen him in Christ; and Christ had loved him, and redeemed him by his blood; and the Holy Spirit had loved him, and sanctified him by his grace, that therefore he would receive his servant again for the sake of this love; who also was the object of it; see Ro 15:30. The Alexandrian copy reads, "for", or "through necessity", as if necessity obliged him to this request.
Being such an one as Paul the aged; or "the elder"; meaning either in office, which he might mention with this view, that his request might have the greater weight and influence; or else in years, and which he might observe partly to move compassion in Philemon, and that he might not grieve him in his old age, as he would, should he deny his request; and partly to suggest to him, that the advice he was about to give him, to receive his servant, did not come from a raw young man, but from one well stricken in years, with whom were wisdom and understanding; and therefore not to be treated with neglect or contempt: how old the apostle was at this time, is not certain; he could not be less than sixty years of age, or he would not have called himself an old man; for no man was so called by the Jews, but he that was at the age of sixty {b}. Some editions of the Vulgate Latin version, as that of the London Polyglot Bible, read, "seeing thou art such an one as Paul the aged"; as if Philemon was an old man, as the apostle was, and therefore he would not lay his commands upon him, as an ancient man might upon a young man, but rather entreat him as equal to him in years: but then it follows, which does not appear to be true of Philemon, or that he was in the like case,
and now also a prisoner of Jesus Christ; which is observed with the same view as in Phm 1:1.
See Gill on "Phm 1:1".
{b} Pirke Abot, c. 5. sect. 1.
Philemon 1:10
Ver. 10. I beseech thee for my son Onesimus,.... Now he comes to the request itself, and mentions by name the person on whose account he makes it, and whom he calls his son; not merely because of his affection to him, but because he really was his spiritual father; he had been the happy instrument of his conversion, and he was his son according to the common faith, or in a spiritual sense: hence it follows,
whom I have begotten in my bonds: which is to be understood of a begetting again, or of regeneration; not as if the apostle was the efficient cause of it, as the nature of it shows, it being expressed by men's being born from above; by their being quickened, when dead in trespasses and sins; by being made new creatures, and transformed in the renewing of their minds; by Christ being formed in them, and by a partaking of the divine nature; and who is sufficient for these things? besides it is expressly denied to be of man, but is always ascribed to God, Father, Son, and Spirit; but as being the instrument and means of it, through the preaching of the Gospel, the word of truth, by which God of his own will, and by the power of his grace, regenerated this person; and this is said to be done "in his bonds": by which it appears, that the word of God was not bound, but had a free course, and was glorified, and the bonds of the apostle were the means of the spread of it; and that it was attended with great power, to the conversion of souls: and this circumstance is mentioned to engage Philemon to regard the entreaty of the apostle; he had been the instrument of begetting many souls to Christ; but this man was begotten by him in his bonds, when he was a prisoner, and so was peculiarly dear to him.
Philemon 1:11
Ver. 11. Which in time past was to thee unprofitable,.... Yea, injurious and hurtful; one that was an eye servant, that loitered away his time, and set an ill example to fellow servants; and not only so, but embezzled his master's goods, and robbed him, and run away from him. So every man, in his state of unregeneracy, is an unprofitable man, Ro 3:12 unprofitable to God, to men, and to themselves; their sins will not profit them, though they may promise them liberty and pleasure; nor will their riches, should they lose their own souls: nor their own righteousness, in the business of justification and salvation; nor even an outward profession of religion: yea, they are not only said to be unprofitable, but are represented as good for nothing; hence they are compared to dishonourable and unserviceable vessels; to briers and thorns, and the earth which brings them; to the salt that has lost its savour, and is fit neither for the land, nor for the dunghill; to rotten figs, to chaff, and dross of metals: yea, they are hurtful and injurious to themselves, on whom they bring ruin and destruction; to others, to wicked men, whom they more and more corrupt, and harden in sin; and to good men, whom they grieve; and also to the interest and glory of God, whose laws they transgress, and against whom they sin, affront his justice, and provoke the eyes of his glory.
But now profitable to thee and to me; that is, he was now likely to be so, to be profitable to Philemon, as a servant, and to the apostle as a ministering brother. Some think there is in this an allusion to his name Onesimus, which signifies "profitable"; before he did not answer to his name, but now he was a true Onesimus, really a profitable person; grace, of an unprofitable man, makes a profitable one. Such an one is profitable to himself; his godliness is gain unto him, it having both the promise of this life, and of that which is to come; and he is profitable to others, if he has gifts qualifying him for the public work of the ministry, as Onesimus seems to have had; then he is made and becomes very useful to many for conviction, conversion, comfort, and edification; and if only a private believer, he is often profitable to others, by relating the work of God upon his soul; he is serviceable to the interest of Christ, for the support of the ministry, and supply of the poor; he is useful by his good examples, and prayers, in the neighbourhood, town, city, or nation, in which he dwells. This argument from profit, the apostle knew would be an engaging one.
Philemon 1:12
Ver. 12. Whom I have sent again,.... From Rome to Colosse, or to Philemon, wherever he was, along with this epistle:
thou therefore receive him, that is, mine own bowels; meaning his son, who, in a spiritual sense, came out of his bowels, to whom he stood in the relation of a spiritual father; so the Syriac version renders it, as my son, so receive him; see Ge 15:4 and for whom he had a most strong affection, and tender regard; his bowels yearned for him, and he suggests by this expression, that should he reject him, it would give him the utmost pain and uneasiness; and he should be obliged to cry out as the Prophet Jeremy did, "my bowels, my bowels, I am pained at the very heart"; Jer 4:19 wherefore he entreats him to receive him again into his house and family, into his service, and into his heart and affections, where the apostle had received him.
Philemon 1:13
Ver. 13. Whom I would have retained with me,.... At Rome, where the apostle was a prisoner:
that in thy stead he might have ministered unto me in the bonds of the Gospel; the apostle was in bonds, not for any crime, for any immorality he had been guilty of, but for the sake of the Gospel, for professing and preaching that; for this he was an ambassador in bonds, as he elsewhere says, Eph 6:20. Now he would have kept Onesimus with him, either to have waited upon him, in his bonds, and to have provided for him the necessaries of life; or to have assisted him in the ministration of the word, in the room of Philemon, who, had he been there, would have been employed in such service; so that if the apostle had retained him, he would have been acting not for himself, but in the room of his master, and doing what he should have done, had he been on the spot. This the apostle observes to prevent an objection that might have been made; that since Onesimus was become so profitable to him, why did he send him back? why did he not keep him for his own service? this he obviates and removes, by signifying he should have done it, but for the following reason.
Philemon 1:14
Ver. 14. But without thy mind would I do nothing,.... Which shows great modesty and humility in the apostle, that though as such he had an authority, which he could have used, as well as had understanding and judgment how to have used it without consulting Philemon, or having his sense of this affair, yet chose to consult him: and it also shows the strict regard the apostle had to equity and justice, that he would do nothing with another man's servant without his consent; he would not seem to alienate, or engross another man's right and property, whatever power he might have, as an apostle, to have retained Onesimus as a minister to him.
That thy benefit should not be as it were of necessity, but willingly; that is, that his goodness in forgiving his servant, and renouncing all claim and property in him, and admitting him to continue in the service of the apostle, might not look like a forced thing; but that it might appear to be a voluntary action, when he should of himself return him, after he had been thus sent to him, and received by him.
Philemon 1:15
Ver. 15. For perhaps he therefore departed for a season,.... The apostle in this clause seems to soften this business of Onesimus in running away from his master; he calls it not a running away, but a departure, an absence from him, and that but for a little while; and suggests that the hand of God might be in it; that there was an overruling providence that attended it, such as was in Joseph's going down into Egypt; and that this separation of Onesimus from his master, for a short time, was in order that they should come together again, and never part more, as follows:
that thou shouldest receive him for ever; or during life, referring to the law in Ex 21:6 or to all eternity, since they were in the same spiritual relation, partakers of the same grace, and had a right to the same heavenly inheritance, and should be together with Christ for evermore.
Philemon 1:16
Ver. 16. Not now as a servant,.... That is, not only as a servant, for a servant he was, and was to be received as such; his call by grace had not dissolved the civil relation that was between him and his master, though it had added to it something that was above it, and greater than it:
but above a servant; in a higher condition, as the Arabic version renders it, than a servant; not barely considered in that relation, but as being in one much preferable to it:
a brother beloved, specially to me; a brother in Christ, and to be beloved on that account, as he was especially by the apostle, who had been the instrument of his conversion; see Col 4:9.
But how much more unto thee, both in the flesh and in the Lord? both in a natural and civil sense, as being of the same nation and country, and as being part of his family, his servant, and now become an useful and profitable one; and, in a spiritual sense, being in the Lord, belonging to the Lord Jesus, to that family which is named of him, being a fellow citizen with the saints, and of the household of God, and therefore must be doubly dear to him.
Philemon 1:17
Ver. 17. If thou count me therefore a partner,.... A companion and friend, who reckon each other's affairs and interest their own: the word answers to rbx, a word often used in Talmudic writings, for an associate of the doctors or wise men: here it may mean also a partner both in grace, and in the ministry; one that shared in the same gifts and graces of the Spirit of God, and one that was to be a partaker of the inheritance with the saints in light: now if Philemon reckoned the apostle such an one, as he doubtless did, as being engaged in the same common cause, and a partaker of the same common faith, and interested in the same common salvation; then he entreats him on account of Onesimus, in the following manner,
receive him as myself; intimating, that he was as dear to him as himself; that he loved him as his own soul; and that he should take whatever respect and affection were shown to him as done to himself; and that he would have him receive him into his house, his heart and affections, as he would receive him the apostle himself, should he come to him.
Philemon 1:18
Ver. 18. If he hath wronged thee,.... By squandering away his time, spoiling his work, or corrupting his fellow servants:
or oweth thee ought; by embezzling his master's goods, robbing him of his money, and running away from his service:
put that on mine account; Signifying that he would be answerable for all, and make good all debts and damages.
Philemon 1:19
Ver. 19. I Paul have written it, with mine own hand,.... Meaning either this epistle, which being short, he used no amanuensis, but wrote it all himself, and which might be taken as an engagement to do what he promised; or else a bill, a promissory note, written with his own hand, which he sent along with Onesimus, by which he laid himself under obligation to give Philemon full satisfaction in every thing, in which he had been injured by his servant; adding,
I will repay it: this was not an ironical expression, nor a piece of vanity in the apostle; he spoke seriously, and heartily, and meant what he said; and though his circumstances were often so mean, that he was forced to work with his own hands to minister to his necessities; yet such was his interest in the churches, and such their obligation to him, on account of his personal and useful ministrations to them, that he could easily raise a sum of money among them, upon any emergent occasion; so that Philemon had a good surety and paymaster of the apostle: and this shows his great humility to be a bondsman for a servant, and to make good damages and debts brought on in a scandalous manner; as also that suretyship in some cases is lawful, though it ought to be cautiously, and for very good reasons, entered into: and this engagement of the apostle for Onesimus bears some resemblance with, and may serve to illustrate the suretyship of Christ, for his people, they, and Onesimus, being much in a like condition; as he was an unprofitable and run away servant, so they are all gone out of the way, and together become unprofitable; and Christ engaged with his Father to bring them back again, and set them before him; and by his sufferings and death has brought them nigh, which were afar off; as he had wronged his master and was indebted to him, so they have injured the law of God, affronted his justice, and incurred his displeasure; and having owed to him more than ten thousand talents, and having nothing to pay, Christ engaged to satisfy law and justice, to make reconciliation for them, and pay all their debts; all which he has accordingly done; their sins have been placed to his account, imputed to him, and charged upon him; and he has bore them, and the punishment due to them, and so has satisfied for them, and restored that which he took not away.
Albeit I do not say to thee how thou owest unto me even thine own self besides; having respect to his conversion, which he was the happy instrument of the apostle was his spiritual father, and he was his son, according to the common faith; he had been the instrument of saving his soul from death; he had been the means of that in the hand of God, which all his riches, and the riches of his friends and relations, could never have procured: the salvation of his soul, his better part, was instrumentally owing to him, and so his whole self; and therefore, what favour might he not ask of him? and what was it he could, or should deny him? this the apostle introduces in a very artificial manner, and does not insist upon it, but suggests, that should he forgive the injuries and debts, he had took upon him to make satisfaction for, it would not be an equivalent to the debt he owed to him. From hence may be observed, how greatly obliged regenerated persons are to those, who have been the means and instruments of their conversion.
Philemon 1:20
Ver. 20. Yea, brother, let me have joy of thee in the Lord,.... Through the apostle was his spiritual father, having been the instrument of his conversion, yet he calls him his brother, as being a partaker of the same grace, and a minister of the same Gospel; and intimates to him, that should he grant his request, and receive his servant again, it would give him great joy and pleasure, and that not of a carnal, but of a spiritual kind, even joy in the Lord; he should rejoice in the presence of the Lord, and before him, concerning him; he should rejoice in his faith in the Lord, and love for him, and obedience to him; all which would be discovered in such a conduct: the Syriac version renders it, as an assurance to himself,
I shall be refreshed by thee in our Lord; not doubting but that he would gratify him in the thing he asked of him, which would be a refreshment to him; the Vulgate Latin version renders it, "may I enjoy thee in the Lord": meaning not his company and presence, either in this world, or in the world to come; but that he might enjoy or receive the favour from him he had petitioned him for, for the Lord's sake; the Arabic version renders it, as a reason why he should do it, "I have been profitable to thee in the Lord"; confirming what he had said before, that he owed himself to him; he having been useful to him in bringing him to the knowledge of Christ, and faith in him; and the Ethiopic version refers it to a promise, "I will repay in our Lord"; in spiritual things in our Lord, if not in things temporal:
refresh my bowels in the Lord; or "in Christ"; as the Alexandrian copy, the Syriac and Ethiopic versions, read; and by his "bowels", he either means Onesimus, as in Phm 1:12 who, in a spiritual sense, came forth out of his bowels; or else himself, his soul, his spirit, his inward parts; and so the Ethiopic version renders it, "refresh my soul"; and the sense is, that he desired in the Lord, and for his sake, that he would receive Onesimus again, which would give him an inward pleasure, and refresh his spirit; and indeed he intimates, that nothing could be more cheering and reviving to him.
Philemon 1:21
Ver. 21. Having confidence in thy obedience,.... In his obedience of faith to Christ, and his Gospel; he having been made willing in the day of his power to serve him, as well as to be saved by him; and being constrained by his love, and the Spirit of Christ having wrought in him both to will and to do of his good pleasure:
l wrote unto thee, knowing that thou wilt also do more than I say; the knowledge the apostle had of Philemon's cheerful obedience to Christ in all the parts of duty, encouraged him to write to him, on this head; believing that he would even do more than he had desired of him.
Philemon 1:22
Ver. 22. But withal prepare me also a lodging,.... Not that the apostle expected or desired any grand apartment to be fitted up for him; a room with such furniture as the Shunamite provided for the man of God was sufficient for him, and what he would have been entirely contented with; but his view in this was, to let Philemon know that he hoped to be released from his bonds, and that he might expect to see him; and this he hinted to him, in order to stir him up to receive his servant sooner, and the more readily; who otherwise might have been indifferent to it, and negligent of it, thinking he should never see the apostle's face any more.
For I trust, that through your prayers I shall be given you; to minister in the Gospel again among them: the apostle was a man of prayer himself, and he had a very great regard to the prayers of others, and often desired an interest in them; that he might perform his ministerial work as it should be; that he might have success in it; and that he might be delivered from the unbelieving Jews, and from wicked and unreasonable men; and he had some secret hope and trust in his own mind, that through the prayers of the saints he should be delivered from his bonds, and go up and down preaching the Gospel as heretofore: he doubtless was acquainted with the case of Peter, for whom prayer was made incessantly by the church, when in prison, and he had deliverance; however, he knew that the prayers of the saints availed much with God; but whether this hope and expectation of his were answered, is a matter of doubt and question: some think he was released, and went into several parts, and preached the Gospel, and then was taken up again, and committed to prison, and suffered under Nero, some years after; and others think not.
Philemon 1:23
Ver. 23. There salute thee Epaphras,.... Who was a Colossian, and minister of the church at Colosse, and so might be well known to Philemon, who seems to have been of the same place and church; see Col 1:7 his name is omitted in the Ethiopic version:
my fellow prisoner in Christ Jesus; this good man, and minister of Christ, might have been sent by the Colossians, as Epaphroditus was by the Philippians, to the apostle at Rome, to pay him a visit, and comfort and assist him under his afflictions; and staying and preaching the Gospel there, was committed to prison, or was laid in bonds, as the apostle was, and upon the same account; namely, for the sake of Christ, and his Gospel. For by this time Nero began to persecute the Christians, which he did in the better and more moderate part of his reign; for among several things for which he is commended by the historian {b}, this is one;
""Afficti suppliciis Christiani, genus hominum superstitionis novae ac maleficae"; the Christians were punished, a sort of men of a new and bad religion:''
and Epaphras being at Rome, when this persecution broke out, was taken up and put in prison, as were also Aristarchus, Col 4:10 and Timothy, Heb 13:23.
{b} Suetonius in Vita Neronis, c. 16.
Philemon 1:24
Ver. 24. Marcus, Aristarchus, Demas, Lucas,.... Marcus was Barnabas's sister's son, the son of that Mary, in whose house the church met, and prayed for Peter when in prison; whose name was John Mark, whom Saul and Barnabas took along with them to Antioch, and from thence, in their travels, to other parts; but he leaving them at Pamphylia, was the occasion of a contention between Saul and Barnabas afterwards, when returned to Antioch; the latter insisting on his going with them again, and the former refusing it on account of his departure from them; which contention rose so high that they parted upon it, Ac 12:12 though after this the apostle was reconciled to him; he approving himself to be a faithful and useful minister of the Gospel; and therefore he desires Timothy to bring him along with him, 2Ti 4:11 and if this epistle was written after that, he was now come to him; however, he was now with him, whether before or after: Aristarchus was a Macedonian of Thessalonica; or very likely the apostle had been the instrument of converting him there, and who followed him from thence, and attended him wherever he went; he was with him in the uproar raised by Demetrius at Ephesus, and accompanied him into Asia; went with him in his voyage to Rome, and was now a fellow prisoner there,
Ac 19:29. Demas is the same with him who is mentioned in 2Ti 4:10 and if this epistle is later than that, it should seem that he was restored from his fall, and was returned to the apostle. Lucas is the same with Luke the Evangelist, the beloved physician, the brother whose praise was in all the churches, and a constant companion of the apostle, in his travels; and who wrote the book called, "The Acts of the Apostles": these the apostle styles, "my fellow labourers", being all ministers of the Gospel; and this shows the apostle's great humility, so to call them, when they were far from being on an equal foot with him in office, gifts, or usefulness: and the Christian salutations of these persons are sent to Philemon, with this view, to engage him the more to attend to the apostle's request, in which they all joined.
Philemon 1:25
Ver. 25. The grace of our Lord Jesus Christ be with your spirit. Amen. Not with his spirit only, but with the spirit of Apphia and Archippus, to whom also the epistle was sent; and therefore the word is in the plural number; and the Syriac version adds pertinently enough, "my brethren": the salutation is the same as in all the epistles; the form of it agrees with Ga 6:18 the subscription of the epistle is,
written from Rome, to Philemon, by Onesimus, a servant; that is, it was written by the Apostle Paul when at Rome, and sent to Philemon by the hands of Onesimus, who was his servant, and upon whose account the letter was written.
John Gill's Exposition of the Entire Bible.
Faith in Christ, and love to him, should unite saints
more closely than any outward relation can unite the people of the
world. Paul in his private prayers was particular in remembering his
friends. We must remember Christian friends much and often, as
their cases may need, bearing them in our thoughts, and upon our
hearts, before our God. Different sentiments and ways in what is
not essential, must not make difference of affection, as to the truth.
He inquired concerning his friends, as to the truth, growth, and
fruitfulness of their graces, their faith in Christ, and love to him, and
to all the saints. The good which Philemon did, was matter of joy
and comfort to him and others, who therefore desired that he would
continue and abound in good fruits, more and more, to God's
honour.
Faith in Christ, and love to him, should unite saints
more closely than any outward relation can unite the people of the
world. Paul in his private prayers was particular in remembering his
friends.
He inquired concerning his friends, as to the truth, growth, and
fruitfulness of their graces, their faith in Christ, and love to him, and
to all the saints. The good which Philemon did, was matter of joy
and comfort to him and others, who therefore desired that he would
continue and abound in good fruits, more and more, to God's
honour.
Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise
Commentary
Commentary