(For introductory notes, see Titus)

NOTES ON THE EPISTLE OF PAUL TO PHILEMON

By John Miller

Philemon 1:1,2,3
This epistle was written, it is supposed, with those to the Ephesians, Philippians, Colossians and Hebrews, from Rome during Paul’s first imprisonment. Here Paul states again that he is a prisoner of Christ Jesus, as he does in Eph.3:1, and in the Lord, in 4:1, and in Phil.1:13 he alludes to his bonds. In Philemon he associates Timothy with himself in verse 1: It may be that Timothy was also a prisoner with him, for, probably some little time later, he wrote to the Hebrews and said, “Know ye that our brother Timothy hath been set at liberty” (Heb.13:23). The epistle was written by Paul concerning Onesimus, who, as we learn from Col.4:9, belonged to Colossae. Then the references to Archippus in Col.4:17 and Philemon 1:2 strengthen the view that Philemon also belonged to Colossae. Paul writes endearingly when he calls Philemon “the brother” and “our beloved,” and commends also his labours as a fellow-worker, labours wrought with the apostle perhaps in Colossae or elsewhere. Some think that Apphia was the wife of Philemon, but this is conjecture, also that Archippus was one of the family or household; but whilst such are possibilities there is no proof. A church met at the house of Philemon, possibly part of the church of God in Colossae. Paul’s salutation is common to his epistles.

Philemon 1:4,5,6
There is a difference amongst translators, whether “always” belongs to “thank” or to “making mention.” Hence, in contrast to RV above, some punctuate thus: “I thank my God, always making mention of thee in my prayers.” It is a technical point in Greek grammar about which the learned may differ. Whichever way the verse is read, it shows the regularity of the intercession of Paul in his prayers for Philemon, a worthy example for us all! We can understand the love of Philemon toward the Lord Jesus and toward all the saints, and we can also understand his faith toward the Lord Jesus, but what does it mean when Paul refers to his faith toward the saints? The text of the RV in Eph.1:15 is somewhat similar, though there is some doubt whether the text or the margin of the RV is correct. If we consider Jas.2:15-20, it seems clear enough that we can show faith as well as love toward the saints. To see a brother in want and not minister to his need manifests a complete lack of faith as well as love for faith without works is both barren and dead. So Paul wrote to Philemon of his faith and love toward all the saints as well as toward the Lord Jesus. Then Paul continues and writes “that the fellowship (fellowship, Gk. koinonia, has various meanings: community, fellowship, society, participation, communion, communications, alms, charity, and so forth) of thy faith may become effectual,” which I take to mean, as one has put it, “the communication of thy faith may become effectual,” that is, that it may be operative. Fellowship is not static; it is living and operative. It means sharing in common. Paul was touching a chord in this good man’s being which had been working for long, when he wrote of the full knowledge he had of what he called “of every good thing which is in you, unto Christ.” This is the regulator of Christian conduct; if saints are right toward or unto Christ, they will not fail to be right toward each other. Philemon had not only provided a meeting place for the church that met at his house, but quite evidently he was a large and good-hearted man who loved the Lord and His people and sought to care for them.

Philemon 1:7 Here we have the work of Philemon laid open by Paul, in that the hearts (bowels, which describe the tenderest feelings) of the saints had been refreshed (given rest, quiet, refreshment) by him. This was undoubtedly a joy and comfort to the saints, as the knowledge of it was to Paul the prisoner. Paul ever rejoiced when it was well with the saints. He was like a good shepherd whose flock feeds quietly in the lush grass beside the still waters.

Philemon 1:8,9,10
The aged father, Paul, pleads with Philemon concerning his child, Onesimus. One day, perhaps, the whole story will be told, and it will be a touching tale. Who and what was Onesimus? He was a brother in the flesh of Philemon (verse 16), and it appears that he was also a bondman or slave to his brother. Hereon may hang a tale of waywardness on the part of Onesimus in his unconverted days. Paul says, “Who was aforetime unprofitable to thee.” He left Philemon and Colossae, possibly ran away and turned up in Rome. How did he come into contact with Paul in prison? Had he joined the Praetorian guard? (Phil.1:13). Or was he one of the soldiers that guarded Paul? (Acts 28:16). Or was it worse than that: had he committed some crime which resulted in imprisonment, and thus he met Paul the prisoner? We cannot say. But we can picture to ourselves their meeting and think that we can follow the course of the conversation which led to Onesimus being led to Christ, “begotten,” as Paul says, “in my bonds.” Both knew Colossae and both knew Philemon. They met on common ground here, and soon they both stood on the common ground of being in Christ. Later Onesimus was added to the church in Rome, for Paul writes of him being in the Lord (verse 16). Paul could have enjoined upon Philemon the right Christian course to be followed by him towards Onesimus, but he took the better course of beseeching him for love’s sake.

Philemon 1:11,12,13
There is perchance a long story of waywardness on the part of Onesimus in the statement, “Who was aforetime unprofitable to thee. ” Philemon may have lifted his brother and slave out of many troubles. Is this not true of many sinners, that their life is entirely unprofitable? “Destruction and misery are in their ways” (Rom.3:16), but they are not beyond the power of God in the gospel to save them from a vain manner of life and entirely to transform them. There have been many such trophies of grace. Paul says that since Onesimus was converted he “now is profitable to thee and to me.” (Possibly we have here a play on the name of Onesimus, which means Helpful.) This is what is to be expected from the transforming power of divine grace, and where it is not in evidence, it makes one wonder whether the grace of God has indeed reached the heart, and the regenerating power of the Spirit has been known. Paul would have kept Onesimus at Rome to minister unto him in the bonds of the gospel, but true conversion leads to rectification, as far as possible, of past wrongs. This is seen in the case of Zacchaeus, who said, after he had known the Lord, “Behold, Lord, the half of my goods I give to the poor; and if I have wrongfully exacted aught of any man, I restore fourfold” (Lk.19:8). So grace taught Paul to send Onesimus to Colossae to Philemon his brother, so that past wrongs might be put right. In parting with Onesimus Paul parted with what he called “my very heart,” so dear had Onesimus become to him.

Philemon 1:14,15,16
Paul would do nothing regarding Onesimus without having the mind of Philemon, that is, his decision or judgement. Paul wished to do nothing apart from this. Brethren should ever be careful that, where the interests and responsibilities of others are involved, there should be no action taken without having their mind or judgement. Often much trouble has been caused where the mind of others has not been sought. Paul also says that the goodness of Philemon should not be shown towards Onesimus out of necessity, but of free will. Paul lays the case before him in a masterly fashion, but brings no pressure to bear upon him. Philemon must be a free agent in what he does. Who knows the manifold working of God? Paul says that perhaps Onesimus was parted from Philemon for a season, that he might have him for ever, eternally, for during the interval Christ had reached and saved him. Now he returns to Philemon, not as a slave but much more, a brother beloved, to Paul especially, but much rather to Philemon, “both in the flesh and in the Lord.” Thus we see that Onesimus was a brother in a double sense, a natural brother of Philemon, and now also a brother in the Lord.

Philemon 1:17,18,19
Those who are in the Fellowship or Partnership (Acts 2:42; 1 Cor.1:9) are fellows or partners. See Lk.5:10: “James and John, sons of Zebedee, … were partners with Simon.” Paul and Philemon were in the same Fellowship, for the churches of God are one, in one Fellowship; and the saints received one another when they moved about carrying letters of commendation from church to church. See Rom.16:1,2; 2 Cor.3:1: Paul asks Philemon, and also the church at his house (note verses 1,2), to receive Onesimus as he would have received Paul himself. If there was anything which would hinder fellowship, such as past wrongs committed by Onesimus, whereby Philemon had suffered loss, he was to put that to Paul’s account, who would repay him. It is dangerous doctrine to think and to say that because God forgives the sinner for all past wrongs, because of the redemption that is in Christ Jesus, who has in His death paid the sinner’s debts to God, that therefore all debts to men have to be regarded as repaid and forgiven. This is not so, as the story concerning Onesimus clearly teaches. Though Christ restored to God what He took not away (Ps.69:4), there may still be restoration to men to be considered. Paul then touches lightly upon the point of the debt that Philemon owed to him, “I say not unto thee how that thou owest to me even thine own self besides.” Here was a debt that Philemon had not paid and never could.

Philemon 1:20,21
Paul hoped for joy and refreshment in the matter of Onesimus. As he committed this letter to Onesimus, so it is thought, he sent him forth on the long journey (in those days) back to Colossae; his arrival there would be like the return of the prodigal in Lk.15: We can well believe, though the sequel of the story is hid from us, that the joy in Colossae would be similar to the joy in the father’s heart and home, where the best robe, the ring and the sandals were brought for the long-lost son, and the fatted calf was killed. The joy that divine grace brings, the like of which there is not on the earth besides, would, we think, be in the home of Philemon when Onesimus arrived. Paul said that he had confidence in the obedience of Philemon, not to Paul, but to the teaching of divine grace, that he would do even beyond what Paul said. This letter shows a taste and touch in handling a domestic difficulty, where estrangement had, no doubt, existed, of the most exquisite kind. Such matters are often the most difficult to handle, where family love has been flouted. Divine grace must be poured in in large measure to heal wounds that have been made.

Philemon 1:22
“Prepare me also a lodging.” “Also” shows that Paul anticipated that Onesimus had found lodging with his brother. If this were so, Paul’s arrival in Colossae would fill the cup of each to overflowing. Here was the result of the Lord’s work as the Peace Offering. In the peace offering in the past the LORD had His portion of the fat and the blood, the offering priest had his, the priestly family theirs, the offerer had the major portion of the sacrifice, and of this everyone who was clean could eat. It was the fellowship offering, the offering which reconciled men to God and to one another. In our time it speaks of the hearts of saints being refreshed in Christ whose death has brought them together and given each a portion in Himself to enjoy together. Here the eyes and faces of each participant may glow with the love of Christ. For the liberation and coming of Paul Philemon was to pray, and we are of the opinion that Paul gained his liberty for a time.

Philemon 1:23,24,25
Epaphras is referred to in Col.1:7 and 4:12: The Col. had become disciples by the ministry of this faithful man. It says, “Even as ye learned (as disciples) of (from) Epaphras.” He strove much in prayer for the saints in Colossae, and for those in the contiguous churches in Laodicea and Hierapolis. It is sad to think that by the time of the writing of the book of the Revelation, perhaps some thirty years afterwards, the churches in Colossae and Hierapolis no longer existed as churches owned by the Lord; only seven churches existed in Asia by that time, and even Laodicea was in a woeful condition of luke-warmness. When Paul wrote to Philemon, Epaphras was in prison, a fellow-prisoner of Paul: it might be that he was a prisoner when Paul wrote to the Colossians, though that is not stated. Paul evidently was quite near to Epaphras when he could write of the intensity of his prayers for the Colossians. Paul closes with his usual salutation of grace. “The grace of our Lord Jesus Christ be with your spirit. Amen.” This is one of the finest letters, probably the finest, that was ever written to reconcile those involved in a domestic difficulty.