Phm 1:1 Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer,
Paul, a prisoner of Jesus Christ - A prisoner at Rome in the cause of Jesus Christ; Eph 3:1 For this cause, I, Paul, am the prisoner of Jesus Christ for you nations, 2Ti 1:8 Therefore you should not be ashamed of the testimony of our Lord, nor of me His prisoner. But be partaker of the afflictions of the gospel according to the power of God,
Paul, a prisoner of Jesus Christ - Paul was a prisoner at
And Timothy our brother - Timothy, it seems, had come to him agreeably to his request; 2Ti 4:9 Make haste to come to me quickly. Paul not unfrequently joins his name with his own in his epistles; 2Co 1:1 Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, to the church of God which is at Corinth, with all the saints who are in all Achaia. Phi 1:1 Paul and Timothy, the servants of Jesus Christ, to all the saints in Christ Jesus who are at
Philemon our dearly beloved - On Philemon, to whom this Epistle was addressed, almost nothing more is known than can be ascertained from the Epistle itself. The name of Philemon is Greek.
Philemon our dearly beloved - 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 fellow-labourer - The word rendered “fellow-laborer” does not determine what office he held, if he held any, or in what respects he was a fellow-laborer with Paul. It means a co-worker, or helper, and doubtless here means that he was a helper or fellow-worker in the great cause to which Paul had devoted his life, but whether as a preacher, or deacon, or a private Christian, can not be ascertained. It is commonly, in the New Testament, applied to ministers of the gospel, though by no means exclusively, and in several instances it cannot be determined whether it denotes ministers of the gospel, or those who furthered the cause of religion, and cooperated with the apostle in some other way than preaching. See the following places, which are the only ones where it occurs in the New Testament; Rom_16:3, Rom_16:9,Rom_16:21; 1Co_3:9; 2Co_1:24; 2Co_8:23; Phi_2:25; Phi_4:3; Col_4:11; 1Th_3:2; Phm_1:24; 3Jo_1:8.
This single epistle gives us a specimen how Christians ought to treat of secular affairs from higher principles. This was written before the second epistle to Timothy, Phm_1:22.
Phm 1:2 And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house:
And to our beloved Apphia - This was a female and was possibly the wife of Philemon. Appha is the affectionate address of a brother or sister; or the diminutive of a brother and sister, used to express kindness and affection. Hence the apostle, referring to the meaning of the word, says: And to Apphia the beloved sister.
And to our beloved 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. Apphia and Archippus, if they had not belonged to his family, would not have been included with Philemon in the address of a letter on a domestic matter.
And Archippus our fellow soldier -
And to the church in thy house - Either the church that commonly met in his house, or more probably that was composed of his own family; compare the notes at Rom_16:5.
To the Church in thy house - The congregation of Christians frequently assembling in Philemon’s house; for at this time the Christians had neither temples, churches, nor chapels.
Phm 1:3 Grace to you, and peace, from God our Father and the Lord Jesus Christ.
Grace to you and peace, from God - Which is the same form of salutation used in the other epistles.
Phm 1:4 I thank my God, making mention of thee always in my prayers,
Making mention of thee always in my prayers - See a similar declaration respecting the church at
Phm 1:5 Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints;
Hearing of thy love and faith - Either by Onesimus, who, after his conversion, would be disposed to state all that he knew that was favorable of Philemon, or hearing it by some other persons who had come from Colosse to
Hearing of thy love and faith - The order in the Greek is indeed the same as in our version, but it is not unusual by synthesis, or uniting two or more things together, to arrange words in that manner. Thus Mat_12:22, “The blind and dumb both spake and saw;” that is, the blind saw, and the dumb spake. The meaning is, that he had strong faith in the Lord Jesus, and ardent love toward all who were Christians. See a similar declaration in Col_1:4 since we heard of your faith in Christ Jesus, and of the love you have to all the saints.
Hearing of thy love and faith - the ground of his thanksgiving. Now Colosse, Philemon's place of residence, he had never yet seen. Yet Phm_1:19 I, Paul, wrote it with my own hand; I will repay, that I do not say to you that you owe even yourself to me also here implies that Philemon was his convert. Philemon, doubtless, was converted at
love and faith--The theological order is first faith then love, the fruit of faith. But he purposely puts Philemon's love in the first place, as it is to an act of love that he is exhorting him.
Phm 1:6 That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.
That the communication of thy faith - The phrase translated “communication of thy faith,” means the making of thy faith common to others; that is, enabling others to partake of the fruits of it, to wit, by good deeds. The meaning is, that he desired that Philemon would so make common the proper fruits of faith by his good deeds toward others, that all might acknowledge it to be genuine and efficacious.
May become effectual - Greek, “May be energetic”; may become operative, active, effective.
Of every good thing which is in you - Of every good principle, and of every benevolent trait, which is in your character. That is, the proper outward expression of his faith in Christ, by doing good to others, would be a development of the benevolence which existed in his heart.
In Christ Jesus - Or “toward Christ Jesus.” The goodness in his heart had respect to the Lord Jesus as its proper object, but would be made manifest by his kindness to men. The truth which is taught in this passage, therefore, is, that when faith exists in the heart, it is very desirable that it should impart its proper fruits toward others in such a way that all may see that it is operative, and may recognize its power; or in other words, it is desirable that when true religion exists it should be fairly developed, that its possessor may be acknowledged to be under its influence. We should wish that he may have all the credit and honor which the goodness of his heart is entitled to. Paul supposed that a case had now occurred in which an opportunity was furnished to Philemon to show the world how much he was governed by the faith of the gospel.
That the communication of thy faith - The words the fellowship or communication of thy faith, may be understood as referring to the work of love towards the .
May become effectual - That the many good offices which thou dost to the saints may become effectual in bringing others to the acknowledgment of every good disposition which is in you towards Christ Jesus, or towards his members.
That the communication of thy faith - The grace of faith itself cannot be communicated from one to another; 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; In short, that thy faith may by acts be proved to be "a faith which worketh by love.
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;
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;
Phm 1:7 For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.
For we have great joy and consolation in thy love - In thy love toward Christians. The word here rendered “joy” properly means grace. In the expressions and acts of it to the poor saints.
Because the bowels of the saints are refreshed by thee, brother - The word “bowels” here means hearts in our idiom for it is used in the Scriptures to denote the affections. The sense is, that the kindness which he had shown to Christians had done much to make them happy. The apostle speaks here of the works of charity in which Philemon abounded towards poor Christians.
Phm 1:8 Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient,
Wherefore, though I might be much bold in Christ - He means that he was invested with authority by the Lord Jesus, and would have a right, as an apostle, to enjoin what ought to be done in the case which he is about to lay before him.
To enjoin thee that which is convenient - To command what is proper to be done. The word “convenient” here means that which would be fit or proper in the case. The apostle implies here that what he was about to ask, was proper to be done in the circumstances, but he does not put it on that ground, but rather asks it as a personal layout. It is usually not best to command a thing to be done if we can as well secure it by asking it as a favor
Phm 1:9 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.
Being such an one as Paul the aged - an old man. His exact age is unknown. If we allow Paul to have been about 25 years of age at the utmost, in the year 31, when he was assisting at the martyrdom of Stephen, Act_7:58; as this epistle was written about a.d. 62, he could not have been at this time more than about 56 years old. This could not constitute him an aged man in our sense of the term; yet, when the whole length of his life is taken in, being martyred about four years after this, he may not improperly be considered an aged or elderly man, though it is generally allowed that his martyrdom took place in the 66th year of our Lord.
And now also a prisoner of Jesus Christ - In the cause of Jesus Christ; or a prisoner for endeavoring to make him known to the world. The argument here is, that it might be presumed that Philemon would not refuse the request of one who was suffering in prison on account of their common religion. For such a prisoner we should be ready to do all that we can to mitigate the sorrows of his confinement, and to make his condition comfortable.
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.
Phm
Onesimus – The name means useful or profitable. The import of this name led the apostle to play upon the word thus: I beseech thee for any son Onesimus - which in time past was to thee Unprofitable, but now Profitable to thee and me.
my son Onesimus - That is, my son in the gospel; one to whom I sustain the relation of a spiritual father. The address and tact of Paul here are worthy of particular observation. Any other mode of bringing the case before the mind of Philemon might have repelled him. If he had simply said, “I beseech thee for Onesimus;” or, “I beseech thee for thy servant Onesimus,” he would at once have reverted to his former conduct, and remembered all his ingratitude and disobedience. But the phrase “my son,” makes the way easy for the mention of his name, for he had already found the way to his heart before his eye lighted on his name, by the mention of the relation which he sustained to himself. In the original, the name Onesimus is reserved to come in last in the sentence. The order of the Greek is this: “I entreat thee concerning a son of mine, whom I have begotten in my bonds - Onesimus.” Here the name is not suggested, until he had mentioned that he sustained to him the relation of a son, and also until he had added that his conversion was the fruit of his labors while he was a prisoner. Then, when the name of Onesimus is mentioned, it would occur to Philemon not primarily as the name of an ungrateful and disobedient servant, but as the interesting case of one converted by the labors of his own friend in prison.
Whom I have begotten in my bonds - Who has been converted while he was a prisoner at
I beseech thee--emphatically repeated from Phm_1:9.
Phm
Which in time past was to thee unprofitable - Either because he was indolent; because he had wronged him, or because he had run away from him. It is possible that there may be an allusion here to the meaning of the name “Onesimus,” which denotes “profitable” and that Paul means to say that he had hitherto not well answered to the meaning of his own name, but that now he would be found to do so. In his unregenerate state, he was not useful to his master. Now that he is saved, he will be a good servent.
But now profitable to thee - The Greek here is about the same as that of the word Onesimus. It denotes very useful. In 2Ti_2:21 Therefore if anyone purges himself from these, he shall be a vessel to honor, sanctified and useful to the Master, prepared for every good work it is rendered “meet for use;” in 2Ti_4:11 Only Luke is with me. Take Mark and bring him with you, for he is profitable to me for the ministry and here, profitable. It does not elsewhere occur in the New Testament.
Phm 1:12 Whom I have sent again: thou therefore receive him, that is, mine own bowels:
Thou, therefore, receive him, that is, mine own bowels - There is great delicacy also in this expression. If he had merely said “receive him,” Philemon might have thought only of him as he formerly was. Paul, therefore, adds, “that is, mine own bowels” - “one whom I so tenderly love that he seems to carry my heart with him wherever he goes.” The expression referring to bowels is similar to our expression when we refer to love from our heart.
Whom I have sent again - The Christian religion never cancels any civil relations; a slave, on being converted, and becoming a free man of Christ, has no right to claim, on that ground, emancipation from the service of his master. Justice, therefore, required Paul to send back Onesimus to his master, and conscience obliged Onesimus to agree in the propriety of the measure; but love to the servant induced the apostle to write this conciliating letter to the master.
Phm 1:13 Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel:
Whom I would have retained with me, that in thy stead - “That he might render me the service which I know you would if you were here.” That is, what he should do for Paul might be regarded as done by Philemon himself.
He might have ministered unto me - He might have rendered me assistance; to wit, in such a way as one who was in bonds would need. As Philemon was one of Paul’s converts, he became thereby his spiritual father, and had a right to his services when in need. This was a strong argument, not only to induce Philemon to forgive his servant, but to send him back to the apostle, that he might minister to him in his master’s stead. 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: for Onesimus to serve Paul in place of Philemon serving Paul.
Phm 1:14 But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.
But without thy mind would I do nothing - He would not retain Onesimus in his service, much as he needed his assistance, without the cordial consent of Philemon. 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 - If Onesimus should remain with him and assist him, he would feel that the benefit which would be conferred by his services would be in fact bestowed by Philemon, for he had a right to the service of Onesimus, and, while Paul enjoyed it, he would be deprived of it. The word rendered “benefit” here - means good, and the sense is, “the good which you would do me;” to wit, by the service of Onesimus.
Should not be as it were of necessity - As it would be it Paul should detain Onesimus with him without affording Philemon an opportunity of expressing his assent.
Phm 1:15 For perhaps he therefore departed for a season, that thou shouldest receive him for ever;
For perhaps he therefore departed for a season - Greek, “for an hour.” The meaning is, that it was possible that this was permitted in the Providence of God in order that Onesimus might be brought under the influence of the gospel, and be far more serviceable to Philemon as a Christian, than he could have been in his former relation to him. What appeared to Philemon, therefore, to be a calamity, and what seemed to him to be wrong on the part of Onesimus, might have been permitted to occur in order that he might receive a higher benefit.
That thou shouldest receive him for ever - That is, in the higher relation of a Christian friend and brother.
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 in Gen_45:5.
that thou shouldest receive him for ever - or during life, referring to the law in Exo_21:5-6 And if the servant shall plainly say, I love my master, my wife, and my sons. I do not want to go out free his master shall bring him to the judges. He shall also bring him to the door or to the door-post. And his master shall bore his ear through with an awl, and he shall serve him forever 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.
Phm 1:16 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?
In the flesh - This phrase is properly used in reference to any relation which may exist pertaining to the present world, as contradistinguished from that which is formed primarily by religion, and which would be expressed by the subjoined phrase, “in the Lord.” He was a part of his property and of his family; as a slave, this was his condition; but he now stood in a twofold relation to Philemon:
1. According to the flesh, as above explained, he was one of his family.
2. In the Lord; he was now also a member of the heavenly family, and of the Church at Philemon’s house. Philemon’s interest in him was now doubled, in consequence of his conversion to Christianity.
In the Lord - As a Christian.
Not now as a servant - Do not receive him merely as thy slave, nor treat him according to that condition; but as a brother - as a genuine Christian, and particularly dear to me.
Phm 1:17 If thou count me therefore a partner, receive him as myself.
If there count me therefore a partner - The word rendered “partner” means “a partaker, a companion.” The idea in the word is that of having something in common with any one - as common principles; common attachments; a common interest in an enterprise; common hopes. It may be applied to those who hold the same principles of religion, and who have the same hope of heaven, the same views of things, etc. Here the meaning is, that if Philemon regarded Paul as sharing with him in the principles and hopes of religion, or as a brother in the gospel so that he would receive him, he ought to receive Onesimus in the same way. He was actuated by the same principles, and had the same hopes, and had a claim to be received as a Christian brother. His receiving Onesimus would be interpreted by Paul as proof that he regarded him as a partaker of the hopes of the gospel, and as a companion and friend.
Phm 1:18 If he hath wronged thee, or oweth thee ought, put that on mine account;
If he hath wronged thee - Either by escaping, or by failing to perform what he had agreed to, or by unfaithfulness when he was a servant, or by taking property when he went away. Any of these methods would meet all that is said here, and it is impossible to determine in which of them he had done Philemon wrong.
Or oweth thee ought - It appears from this, that Onesimus might have borrowed money of Philemon, or he may have been regarded as a tenant, and may not have paid the rent of his farm, or the apostle may mean that he had owed him service which he had not performed. Conjecture is useless as to the way in which the debt had been contracted.
Put that on mine account - Signifying that he would be answerable for all, and make good all debts and damages. Reckon, or impute that to me. This word occurs nowhere else in the New Testament, except in Rom_5:13 for until the Law sin was in the world, but sin is not imputed when there is no law, where it is rendered imputed. It means to “reckon;” to put to one’s account, to wit, what properly belongs to him, or what he assumes. As Paul asks that it be reckoned to his account, so are our sins reckoned to Christ’s account. Paul assumed the debt and the wrong to himself. He was willing, by putting himself in the place of Onesimus, to bear the consequences, and to have Onesimus treated as if he had not done it. When he had voluntarily assumed it, it was right to treat him as if he had done so; that is, to hold him responsible. A man may assume a debt if he pleases, and then he may be held answerable for it. The same principle prevails in imputation everywhere.
(a) What we have done is chargeable upon us.
(b) If we have not done a thing, or have not assumed it by a voluntary act, it is not right to charge it upon us.
(c) God reckons things as they are.
The Savior voluntarily assumed the place of man, and God reckoned, or considered it so. He did not hold him guilty or blameworthy in the case; but as he had voluntarily taken the place of the sinner, he was treated as if he had been a sinner.
Phm 1:19 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.
I Paul have written it with mine own hand - It has been inferred from this, that Paul wrote this entire Epistle with his own hand, though this was contrary to his usual practice. He undoubtedly meant to refer to this as a mark of special favor toward Philemon, and as furnishing security that he would certainly be bound for what he had promised. Contrast Col_4:18 The salutation of Paul, by my own hand. Remember my bonds. Grace be with you. Amen, which shows that the Epistle to the
Albeit I do not say to thee how thou owest unto me even thine own self besides - Paul had doubtless been the means of the conversion of Philemon, and whatever hope he cherished of eternal life, was to be traced to his instrumentality. Paul says that this was equivalent to his owing himself to him. His very life - his eternal welfare - was to be traced to his labors. What he asked now of him was a small matter compared with this, and he seems to have supposed - what was probably true - that for this consideration, Philemon would not think of exacting of him what he had voluntarily obligated himself to obey.
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; 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.
Phm 1:20 Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord.
Yea, brother, let me have joy of thee in the Lord - The phrase “in the Lord,” here seems to mean that, if this request was granted, he would recognize the hand of the Lord in it, and would receive it as a favor from him.
Refresh my bowels in the Lord - The “bowels,” in the Scriptures, are uniformly spoken of as the seat of the affections - meaning commonly the upper viscera, embracing the heart and the lungs. The reason is, that in any deep emotion this part of our frame is peculiarly affected, or we feel it there. The idea here is, that Paul had such a tender affection for Onesimus as to give him great concern and uneasiness. The word rendered “refresh” means “to give rest to, to give repose, to free from sorrow or care;” and the sense is, that by receiving Onesimus, Philemon would cause the deep and anxious feelings of Paul to cease, and he would be calm and happy.
Phm 1:21 Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say.
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:
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, hinting at his possible manumission by Philemon, besides, being kindly received.
Phm
But withal - Or, at the same time.
Prepare me also a lodging - Philemon had been accustomed to show kindness to the saints Phm_1:5, and not improbably Paul had before shared his hospitality. The word rendered “lodging” means, properly, guest-right, hospitality, entertainment; and then, a place for a guest.
Through your prayers - He expected release in answer to the petitions of those who loved him. It is very likely that this epistle was written a short time before the liberation of the apostle from his first imprisonment at
I shall be given unto you - I shall be permitted to return to you, referring to Philemon, Apphia, Archippus, and the Church in Philemon's house.
Phm 1:23 There salute thee Epaphras, my fellowprisoner in Christ Jesus;
There salute thee Epaphras - The same persons who are here mentioned as greeting Philemon, are mentioned in the close of the Epistle to the Colossians - furnishing a high degree of evidence that Philemon resided at Colosse. Epaphras was a member of the church there; Col_4:12 Epaphras greets you, he being of you, a servant of Christ, always laboring fervently for you in prayers, that you may stand perfect and complete in all the will of God.
My fellow-prisoner in Christ Jesus - In the cause of Christ. The circumstance of his being a prisoner is not mentioned in the parallel place in the Epistle to the Colossians. “Fellow prisoner" here may mean merely one who was a faithful companion to Paul in his imprisonment, and by his society put himself in the position of a prisoner. Or he may have been imprisoned as part of persecution.
Epaphras, my fellow prisoner - Epaphras was a Colossian, as we learn from Col_4:12 : Epaphras, who is one of you. But there is no account there of his being in prison, though the not mentioning of it does not necessarily imply that he was not. Some time or other he had suffered imprisonment for the truth of the Gospel; and on that account
Phm 1:24 Marcus, Aristarchus, Demas, Lucas, my fellowlabourers.
Marcus, Aristarchus, Demas, and Lucas - Col_4:10 Aristarchus my fellow prisoner greets you, and Mark, the cousin of Barnabas (regarding whom you received commandments; if he comes to you, receive him), Col_4:14 Luke, the beloved physician, and Demas, greet you. These were all acquaintances of Philemon, and probably Colossians; and may be all considered as joining here with Paul in his request for Onesimus. Some think that Marcus was either the evangelist, or John Mark, the nephew of Barnabas, Act_12:12 And thinking about it , he came to the house of Mary the mother of John, whose last name was Mark; where many had gathered together to pray. Act_12:25 And Barnabas and Saul returned from
Aristarchus - 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, Act_19:29.
Aristarchus - probably the same with him mentioned Act_19:29 And all the city was filled with confusion. And they rushed with one accord to the theater, keeping a firm grip on Gaius and Aristarchus, Macedonians, traveling companions of Paul; Act_20:4 And Sopater of Berea accompanied him into Asia, and Aristarchus and Secundus of the Thessalonians, and Gaius of Derbe, and Timothy, and Tychicus and Trophimus as far as Asia; Act_27:2 And boarding a ship of Adramyttium, which was about to sail alongside Asian places, we set sail, Aristarchus, a Macedonian from Thessalonica, being with us.
Marcus - 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, Act_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 Only Luke is with me. Take Mark and bring him with you, for he is profitable to me for the ministry and if this epistle was written after that, he was now come to him; however, he was now with him, whether before or after:
Demas - Is supposed to be the same who continued in his attachment to Paul till his last imprisonment at
Lucas - Is supposed to be Luke the evangelist, and author of the Acts of the Apostles. On these suppositions little confidence can be placed: they may be correct; they may be otherwise.
Lucas - 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":
Note the apostle styles them, "my fellow laborers", 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.
Phm
The grace of our Lord Jesus Christ be with your spirit - By using the plural, your, the apostle in effect directs or addresses the epistle, not only to Philemon, but to all the Church at his house.
The grace of our Lord Jesus Christ be with your spirit - 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 Gal_6:18 Brothers, the grace of our Lord Jesus Christ be with your spirit. Amen.
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As some have thought it strange that a private letter, of a particular business and friendship, should have got a place in the sacred canon, others have been industrious to find out the general uses which may be made of it. The following are those which seem to come most naturally from the text: -
1. In a religious point of view, all genuine Christian converts are on a level; Onesimus, the slave, on his conversion becomes the apostle’s beloved son, and Philemon’s brother.
2. Christianity makes no change in men’s civil affairs; even a slave did not become a freeman by Christian baptism.
3. No servant should be either taken or retained from his own master, without the master’s consent, Phm_1:13, Phm_1:14.
4. We should do good unto all men, and not be above helping the meanest slave when we have the opportunity.
5. Restitution is due where an injury has been done, unless the injured party freely forgive, Phm_1:18.
6. We should do all in our power to make up quarrels and differences, and reconcile those that are at variance.
7. We should be grateful to our benefactors, and be ready to compensate one good turn with another.
8. We should forgive the penitent who have offended us, and rejoice in the opportunity of being reconciled to them.
9. Authority is not always to be used; a prudent man who is possessed of it will rather use a mild and obliging manner, than have recourse to the authority of his office.
10. The ministers of the Gospel should learn to know the worth of an immortal soul, and be as ready to use their talents for the conversion of slaves and the ignoble as the great and opulent, and prize the converted slave as highly as the converted lord, showing no sinful respect of persons.
11. Christianity properly understood, and its doctrines properly applied, become the most powerful means of the melioration of men; the wicked and profligate, when brought under its influence, become useful members of society. It can transform a worthless slave into a pious, amiable, and useful man; and make him, not only happier and better in himself, but also a blessing to the community.
12. We should never despair of reclaiming the wicked. No man is out of the reach of God’s mercy as long as he breathes. Pretending to say that such and such cases are hopeless, is only a coloring for our want of zeal, and a pretense to excuse our slothfulness.
13. The anxiety which the apostle showed for the welfare of Onesimus, in return for his affectionate services, could not fail to cherish good dispositions in the breast of Philemon. We do a man a great kindness when we even engage him in acts of mercy and benevolence.
14. From this epistle we learn what sort of man the apostle was in private life. He has here displayed qualities which are in the highest estimation among men; a noble spirit arising from a consciousness of his own dignity, consummate prudence, uncommon generosity, the warmest friendship, the most skillful address, and the greatest politeness, as well as purity of manners; qualities which are never found either in the enthusiast or impostor.
