Philemon Chapter 1

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Table of Contents

I. Salutation 1-3

II. Thankfulness for Philemon 4-7

5-7

III. Paul's intercession in favor of Onesimus 8-21

8-16

17-19

20,21

IV. Personal concerns

23,24

Philemon 1 Paul sees his situation through the eyes of faith. He is a prisoner of Jesus Christ, not of Caesar. He is a captive ambassador.

Philemon 1 Unto Philemon our dearly beloved, and fellow-labourer (Albert Barne's Notes on the Bible)
See Introduction, Section 1. The word rendered “fellow-laborer” (sunergo) 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. 16:3,9, 16:21; 1Cor. 3:9; 2Cor. 1:24;8:23; Phil. 2:25;4:3; Col. 4:11; 1Thess. 3:2; Phm. 1:24; 3John 1:8).

Philemon 1 Paul, a prisoner of Jesus Christ (Adam Clarke's Commentary on the Bible)
It has already been noted, in the preface, that Paul was a prisoner at Rome when he wrote this epistle, and those to the Colossians and Philippians. But some think that the term prisoner does not sufficiently point out the apostle’s state, and that the original word (desmios) should be translated bound with a chain: this is certainly its meaning; and it shows us in some measure his circumstances - one arm was bound with a chain to the arm of the soldier to whose custody he had been delivered.

Philemon 1-2 Philemon . . . Apphia . . . Archicus . . . church in thy house (Matthew Henry's Commentary on the Whole Bible)
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 (Titus 1:8), 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 (2Tim. 2:4). 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.

Philemon 2 Apphia and Archippus were, in all probability, members of Philemon's family. They could have been his wife and son respectively.

Philemon 6 See section 1 of "Truth in Action" at the end of Philemon.

Philemon 6 Paul prays that Philemon's faith may bear fruits of service and effective testimony by means of the fulness of Christ. The full knowledge of all good reminds us as much of our riches in Christ, and the power of the Holy Spirit, as the necessity to share and apply these benefits.

Philemon 7 The position of the Greek word for "brother" is emphatic.

Philemon 8-16 See section 1 of "Truth in Action" at the end of Philemon.

Philemon 8 Paul trusts that he can speak freely, demanding, as apostle and friend, that Philemon comply with his duty. This frankness is possible due to the common faith in Christ.

Philemon 9 Rather, Paul prefers doing it by love before invoking his apostolic authority. Almost 60 years old, he certainly had the right to call himself aged. By the way, the meaning of this word in Greek is very close to the term "ambassador", both coming from the same root, and even being interchangeable sometimes. Thus, Paul may be presenting himself here as an "ambassador in chains" (Eph. 6:20).

Philemon 10, Paul, the instrument used by GOD to convert Onesimus during his imprisonment, makes an appeal in favor of his son.

Philemon 11 This is a play on words, since "Onesimus" means "useful" or "profitable". In strong contrast with his past, Onesimus is as useful now to Paul as to Philemon. His name is finally justified.

Philemon 13 Paul subtly asks that Onesimus serve him in the same way that Philemon would given the opportunity. A parallel example is that of Epaphras in Philippians 2:15-30.

Philemon 14 As an authentic leader and good friend, Paul chooses not to force the favor of Philemon, but gives him the opportunity to offer it voluntarily.

LITERARY RICHES
Philemon 15 receive, apecho; Strong #568: To receive fully, have sufficiency. The prefix apo, "of", before echo, "to have", emphasizes the result obtained with action. As an intransitive verb, apecho signifies being far, distant (Matt. 15:8; Mark 7:6; Luke 7:6).

Philemon 15 Paul suggests that the unfathomable divine providence may have been behind Onesimus' initial flight. As he now belongs to Christ, a new and eternal bond has been created between master and slave.

Philemon 16 The basis for Paul's appeal is that Onesimus has now become a beloved brother: The new tie transcends the temporal master-slave relationship typical of this world, and is projected toward the eternal brother-brother relationship, characteristic of the spiritual kingdom. Although Paul doesn't openly attack the institution of slavery, the bases for its future abolition rest on the principles he exhibits.

Philemon 18 If in anything he has hurt you or owes you, seems to indicate that Onesimus stole something before escaping. Repentance sometimes requires restitution, which Onesimus doesn't seem able to guarantee. Paul offers to pay for it then.

Philemon 19 Paul insists on his promise to pay in Onesimus' place. But beyond that, he counted on Philemon's appreciation and good nature.

Philemon 20 It seems to suggest a play on words here because the phrase let me have some enjoyment is based on the same verb from which the substantive Onesimus is derived (see the note for verse 11). Paul closes his letter with a plea to be allowed to reunite with Onesimus.

Philemon 22 See section 1 of "Truth in Action" at the end of Philemon.

Philemon 23,24 Epaphras was actively ministering in and around Colosse, and must have been known by Philemon. Paul's other four co-laborers also enjoyed an undefined relationship with Philemon.

SLAVE, SLAVERY (Illustrated Dictionary of the Bible; Herbert Lockyer, Sr., Editor with F.F. Bruce and R.K. Harrison; pub. by Thomas Nelson Publishers, Nashville)
A person bound in servitude to another human being as an instrument of labor; one who has lost his liberty and has no rights.

An ancient practice (Gen. 9:25), slavery existed in several different forms in biblical times. Household or domestic slavery was its most common form; this is illustrated by Hagar, who lived in the home of Abraham and Sarai (Gen. 16:1) and by Jesus in His parables (Matt. 13:24-30; 21:33-34). State slavery, another common form, is illustrated by the Israelites' experience under their Egyptian taskmasters (Ex. 5:6-19; 13:3), and later by Solomon, who enslaved some of the Canaanite peoples (I Kings 9:20-21). Temple slavery is illustrated by the practice of Moses and Joshua, who assigned certain people as slaves to the Levites for Temple service (Num. 31:25-47; Josh. 9:21-27).

One could purchase slaves, as in the case of Joseph. He was sold into slavery by his brothers for 20 shekels of silver (Gen. 37:28). Israelites could also buy foreign slaves (Lev. 25:44). People captured in war frequently became slaves (Gen. 14:21; Num. 31:9). Occasionally those who wanted slaves might kidnap them, but this practice was forbidden by the Jewish law (Ex. 21:16; I Tim. 1:10).

People could become slaves in several ways. The poor who were unable to pay their debts could offer themselves as slaves (Ex. 21:2-6; Neh. 5:1-5). A thief who could not repay what he had stolen could also be sold as a slave. Children born of slave parents became "house-born slaves" (Gen. 15:3; 17:12-13). Sometimes children would be taken as slaves in payment for debts (II Kings 4:1-7).

Treatment of slaves generally depended on the character of the master (Gen. 24; 39:1-6). But a set of regulations governed the treatment of domestic slaves (Ex. 21; Deut. 15). Repeatedly, Israel was instructed by the law not to rule over a fellow Israelite harshly (Lev. 25:39; Deut. 15:14). If a master beat a slave or harmed him, the law provided that the slave could go free (Ex. 21:26-27); and the killing of a slave called for a penalty (Ex. 21:20).

Slaves were allowed to secure their freedom. Under the Jewish law, no Hebrew was to be the permanent slave of another Hebrew. After six years of service, a slave was to be released (Ex. 21:2; Deut. 15:12). In the Year of Jubilee, no matter how long a slave had served, he was to be released (Lev. 25:37-43). If a slave desired to continue with his master, he would have a mark made in the ear; this mark would signify that he had chosen to remain a slave (Ex. 21:5-6). A slave could also buy his freedom, or another person could buy his freedom for him (Lev. 25:47-49).

Among the Romans in New Testament times, freedom for a slave could be arranged if ownership was transferred to a god. The slave could then receive his freedom in return for contracting his services. He would continue with his master, but now as a free man.

The Bible contains warnings about the practice of slavery. The prophet Amos spoke woe to Gaza and Tyre for their practices of slave-trading entire populations (Amos 1:6-9). The Book of Revelation declares that disaster awaits those who sell slaves (Rev. 18:13). As for Christians, the apostle Paul advised slaves to obey their masters (Eph. 6:5; Col. 3:22; Titus 2:9). Paul appealed to Philemon to receive back Onesimus, a runaway slave who was now a Christian and therefore a brother (Philemon 1:16). Elsewhere Paul counseled believing slaves to seek freedom if they could (I Cor. 7:21). Since slave practices were part of the culture in biblical times, the Bible contains no direct call to abolish slavery. But the implications of the gospel, especially the ethic of love, stand in opposition to slavery.

Both slave and free are called upon to receive the gospel of Jesus Christ. In Christ, social distinctions such as slavery no longer apply (Gal. 3:28; Col. 3:11); in Christ all are brothers and sisters. The excitement of such new relationships is expressed by Paul: "Therefore you are no longer a slave but a son, and if a son, then an heir of GOD through Christ" (Gal. 4:7).

In a spiritual sense, people apart from Christ are slaves to sin. To commit sin is to demonstrate that sin has control of one's life (John 8:34). Christ can set us free from this kind of slavery (John 8:36) - to be obedient to Christ and to do righteousness (Rom. 6:16-18).

Paul spoke of himself as a "servant", a word sometimes rendered as "bondservant" but frequently also as "slave" (Rom. 1:1; Titus 1:1). Christians, especially ministers, are not hired servants but slaves committed to service to Jesus. A slave does not manage his own life. The person who calls himself a slave of Christ acknowledges that the Savior has power over him.

Slavery in the First Century (Holman Bible Handbook; David S. Dockery, General Editor; pub. by Holman Bible Publishers)
Slavery, the legal possession of an individual by another, was the primary "energy source" for the Greco-Roman world. slaves were employed in agricultural and manufacturing enterprises, construction, mining, governmental positions, education of children, cultural and entertainment activities, as well as many routine household duties.

In the Roman Empire slavery was unrelated to race. It probably began as generals chose to enslave conquered enemies rather than liquidate them. It was also a form of punishment for crimes or a means of dealing with debtors unable to repay loans.

Unwanted, exposed children were frequently rescued, raised, and sold as slaves. Children of slaves were themselves slaves. Some kidnap victims were sold into slavery. Some voluntarily became slaves for religious reasons or chose security in benevolent bondage over insecurity in freedom and poverty.

By the first century there were thousands of slaves in all parts of the Empire. Their status and treatment differed greatly. Slaves were not completely without legal rights They were free from taxation and military service, had the right to common-law marriage, and could join social groups or associations.

Yet their lot was determined by the will of their masters. Essentially they were nonpersons, property, "human tools" (Aristotle). Abuse, harshness, and brutality were frequent. Runaway slaves could be subject to torture and death. Kind and considerate treatment was extended if not on humanitarian grounds, then because it was prudent to care for one's "property". Slaves were valuable property. In NT times the price of a slave was about nine times the wages paid a laborer for a year. A slave could be sold privately or at public auction at the will of the owner.

Slaves had the hope of freedom. some bought their freedom. More often it was given, either formally in the will of the owner, by pronouncement of an official, or informally. In the latter case former slaves had no legal proof of their new status. Slaves might gain freedom by being sold to a god; the walls of some ancient temples contain hundreds of names of such individuals. As a "freedman" the former slave had basic civil rights, the possibility of achieving citizenship, but retained some obligations to the former owner.

The NT attests that slaves were members of the early church. Both Christian slaves and masters are told their relationship must be controlled by their common relationship in Christ. Philemon was enjoined to receive the runaway slave Onesimus "as a beloved brother" (v.16), thus elevating the nonperson to the status of an equal. Slavery furnishes NT imagery for the status of the sinner under sin and of the Christian to GOD. In his incarnation Christ accepted the role of slave (Phil. 2:7). Terms such as "ransom" and "redeem" reminded NT readers of the parallels between the purchase of their spiritual freedom and that of the physical freedom of the slave.