Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadInternational Critical Commentary NT - Philemon 1:1 - 1:99
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
TO PHILEMON
————
THE SALUTATION
1-3. Paul a prisoner of Christ Jesus, and Timothy the brother, to Philemon our beloved and fellow-laborer, and to Apphia our sister, and to Archippus our fellow-soldier, and to the church which assembles in thy house: Grace be unto you, and peace from God our Father, and from the Lord Jesus Christ.
1. δσιςΧιτῦἸσῦ ‘a prisoner of Christ Jesus.’ (Comp. Eph_3:1.) In fetters because of his labors as an apostle of Christ. These words, at once awakening special interest and compassion, prepare the way for the apostle’s request. The title ‘apostle’ is laid aside as not befitting a private and friendly letter.
Τμθο: The name of Timothy is associated with that of Paul in 2 Cor., Phil., Col., 1 and 2 Thess. Here each has a separate designation. Comp. Php_1:1, where they are joined under the common title δῦο Χο Ἰσῦ When Paul names others with himself in the address, it is usually because of the relations of those named to the church addressed. The mention of Timothy here may be owing to personal relations between him and Philemon; so that the appeal would be the stronger by the addition of Timothy’s name. Timothy appears to have been with Paul during a great part of his three years’ residence in Ephesus. He may have become acquainted with Philemon there.
ὁἀεφς Thus also are designated Quartus, Rom_16:23; Sosthenes, 1Co_1:1; Apollos, 1Co_16:12. Timothy is not called an apostle. (See 2Co_1:1; Col_1:1.) Although Paul does not confine the name of apostle to the twelve (see Rom_16:7; 1Co_9:5, 1Co_9:6), the having been an eyewitness of the risen Christ was an indispensable condition of the apostolate; and Timothy was a late convert, residing at Lystra, far distant from the scene of Christ’s personal ministry. (See Lightf. on “The Name and Office of an Apostle,” Comm. on Galatians, p. 92.)
Φλμν: See Introduction.
τ ἀαηῷκὶσνρῷἡῶ: ‘our beloved and fellow-laborer.’ (Comp. Act_15:25.) Theoph. says: ε ἀαηό, δσιτνχρν ε σνρό, ο κθξιτνδῦο ἀλ πλνἀοτλῖπὸ ὑηείντῦκργαο. “If beloved, he will grant the favor; if a fellow-worker, he will not retain the slave, but will send him forth again for the service of preaching.”
Weizsä’s statement (Apost. Zeit. p. 333) that ἀαηό applied by Paul to individuals indicates that they were his own converts, needs more evidence than is furnished by Rom_16:5, Rom_16:8, Rom_16:9, Rom_16:12.
σνρὸ: Only in Paul and 3 Jn. viii. (See Rom_16:3, Rom_16:9, Rom_16:21; Php_2:25; Col_4:11, etc.)
ἡῶ: Of myself and Timothy.
2. κὶἈφᾳτ ἀεφ: ‘and to Apphia our sister.’
DKL, Syr.sch, Syr.P, add ααηῃ
Ἀφαis a Phrygian name. Not the same as Ἀπο (Act_28:15). She is commonly supposed to have been Philemon’s wife, which is the more probable because the case of the slave was a household matter. “Uxori ad quam nonnihil pertinebat negotium Onesimi” (Beng.). Unless especially related to Philemon, her name would naturally have stood after the one which follows.
ἀεφ: In the Christian sense.
Ἀχπῳ Possibly a son of Philemon. He is mentioned Col_4:17 with a special admonition to fulfil the ministry (δαοίν which he received in the Lord; from which it may be inferred that he was an office-bearer in the church. A reason for addressing him in this letter, even if he was not a member of Philemon’s household, might lie in the fact that Onesimus was to be received into the church in which Archippus exercised his ministry.
Different speculations have made him a bishop, a deacon, a presbyter, and an evangelist. Opinions differ as to whether his ministry was at Colossæor at the neighboring city of Laodicæ since his name occurs in the epistle to Colossæ immediately, it is said, after the salutations to the Laodicæ On the other hand, Wieseler (Chronol. des Apost. Zeital.) argues that if Archippus had been a Colossian it is not easy to see why Paul in vs. 17 makes him to be admonished by others. We do not know the motive of the exhortation. It does not immediately follow the salutations to the Laodicæ If Archippus had not resided at Colossæ Paul would probably have caused a salutation to be sent to him as well as to Nymphas. It is very strange that Paul should have conveyed this admonition to Archippus through a strange church, more especially when he had written at the same time to Archippus in this letter, addressing him jointly with Philemon. That the admonition to Archippus in Col. implies a rebuke (Lightf.) is not certain. (Comp. Act_12:25.)
σσρτώῃ ‘fellow-soldier.’ Only here and Php_2:25; but comp. 2Ti_2:3. The veteran apostle salutes his younger friend as a fellow-campaigner in the gospel warfare. It is unnecessary to search for any particular crisis or contest in church affairs in which they were associated. The figure may have been suggested by Paul’s military associations in Rome.
τ κτ οκνσυἐκηί: ‘to the church in thy house.’ The assembly of believers which met at Philemon’s house. In large cities there would be several such assemblies, since no one house could accommodate the whole body, and besides, a large assembly of the whole church would have awakened the suspicion of the Roman authorities. (Comp. Act_12:12; Rom_16:5; 1Co_16:19; Col_4:15, and see note at the end of the chapter.) Ἐκηί was originally a secular word: ‘an assembly of citizens called out.’ So Act_19:39; LXX; 1Ki_8:65. Used of the congregation of Israel (Act_7:38). The Jewish assembly is more commonly styled σνγγ, as Act_13:43. Ἐκηί denotes the Christian community in the midst of Israel (Act_5:11, Act_5:8:1, Act_5:12:1, Act_5:14:23, Act_5:27). Σνγγ, however, is used of a Christian assembly (Jam_2:2). Both in the Old and New Testament ἐκηί implies a community based upon a special religious idea, and established in a special way. The word is also used in N.T. of a single church or assembly, or of a church confined to a particular place, as the church in the house of Prisca and Aquila (Rom_16:5), or of Philemon as here; the church at Corinth, Jerusalem, etc. In these assemblies in private houses messages and letters from the apostles were announced or read. It is perhaps to the address of this letter to a congregational circle, as well as to an individual correspondent, that we are indebted for its preservation. Paul must have written many such private letters. The character of the address emphasises the importance of the subject of the letter as one affecting both the household circle and the church.
3. χρςὑῖ, etc.: See on Php_1:2.
4-7. Because I hear of the love and faith which you have towards the Lord Jesus and to all the saints, I thank God whenever I make mention of you in my prayers; praying that in your full knowledge of every spiritual blessing which we as Christians possess, your faith may prove itself for the glory of Christ in the communication of its fruits to others. For on hearing from you, I had much joy and comfort on account of your love, because of the refreshment which the hearts of the saints have received from you, my brother.
4. εχρσῶ etc.: ‘I thank my God always when I make mention of you in my prayers.’ (See on Php_1:3.) Thus πνοεis connected with εχρ (Comp. Rom_1:8-10; 1Co_1:4; Col_1:3, Col_1:4.) The construction probably accords with Col_1:3, Col_1:4, since there is a close correspondence of the phraseology, and the two letters were written at the same time. Πιύεο defines πνοε (See on Php_1:4.)
Ellic. differs from most of the modern commentators by connecting πνοεwith πιύεο.
All that the apostle had heard of Philemon caused him to add thanksgiving to his prayers. “Notandum quod pro quo gratias agit, pro eodem simul precatur. Nunquam enim tanta est vel perfectissimis gratulandi materia, quamdiu in hoc mundo vivunt, quin precibus indigeant, ut det illis Deus non tantum perseverare usque ad finem, sed in dies proficere. Haec enim laus quam mox Philemoni tribuit, breviter complectitur totam Christiani hominis perfectionem” (Calv.).
ἐὶτνποεχνμυ ‘when engaged in offering my prayers.’ Ἐὶblends the temporal with the local force. For ποεχ, prayer in general, see on Php_4:6. Any special petition would be δηι, which is implied in μεα.
5. ἀοω: ‘because I hear,’ through Epaphras (Col_1:7, Col_1:8, Col_1:4:12), or possibly from Onesimus himself.
Ἀοω indicates the cause of εχρσῶ not the motive of the intercession, as De W., which would leave εχ without a cause assigned for it; while the ‘mention’ of Philemon did not require that a motive should be assigned.
συτνἀάη κὶτνπσι ἣ ἔεςπὸ τνκρο Ἰσῦ κὶεςπνα τὺ ἁίυ: ‘thy love and faith which thou hast towards the Lord Jesus and to all the saints.’
εςτ κρ εςπν. ACD*, 17, 137, WH.
πο τ κρ אDFGKLP, Syr.P, Tisch., R.T., Weiss.
Love and faith are both exercised towards the Lord Jesus, and by a hasty and compressed construction, due to the momentum of the previous part of the clause, the saints also are made the objects of both love and faith, instead of his writing, ‘the love and the faith which thou hast towards the Lord Jesus, and the love which thou hast to all the saints.’ (Comp. Col_1:4.) Faith works by love, and love exercised towards the saints is a work of faith. In the next clause he speaks of a ‘communication’ of faith to others. Lumby very aptly says: “The love was displayed towards the Christian congregation, the faith towards the Lord Jesus Christ; but they are so knit together where they truly exist that St. Paul speaks of them both as exhibited alike towards Christ and towards his people.”
A parallel is furnished by Eph_1:15, if ἀάη is omitted from the text with AB, WH., R.T. Tisch. retains. See WH., ad loc., Gk. Test., “Notes on Select Readings.” (Comp. Tit_3:15.) Mey., Win. (l. 2), Beet, render πσι ‘fidelity’ or ‘faithfulness,’ a sense which is found in N.T. though rarely (see Rom_3:3; 1Ti_5:12; Tit_2:10), and which is habitual in LXX. (See Lightf. Comm. on Gal. p. 152, and Hatch, Essays in Bib. Gk. p. 83 ff.). But (1) πσι with ἀάηnever occurs in this sense in N.T. (See 1Co_13:13; Gal_5:6; 1Th_1:3, 1Th_1:5:8; 1Ti_1:14, 1Ti_1:6:11; 2Ti_2:22.) This is not affected by the fact that ἀάη here precedes πσι. (See Eph_6:23.) Gal_5:22 and 1Ti_4:12 are not in point. In those passages the words occur in enumerations; and in Gal_5:22 ἀάηis entirely detached from πσι. (2) Ἔενπσι in N.T. never means ‘to have fidelity.’ The phrase occurs eleven times, and always means ‘to have faith.’ A very common explanation is by the rhetorical chiasmus or cross-reference, by which ἀάη is referred to τὺ ἁίυ, and πσι to Κρ Ἰς But the examples of chiasmus commonly cited, even from the class., illustrate mainly the mere arrangement of the words, as where the adjective and the noun are in inverse order in two successive clauses. (See Jelf, Gram. 904, 3; Farrar, on the rhetoric of St. Paul, Life and Work, i. 626.) Besides, the ἣ ἔεςconnects πσι with the entire clause τὸ τ κρ …ἁίυ. The position of συindicates that it belongs to both ἀά. and πς Comp. the different arrangement in Col_1:4.
πὸ τνκρο: Πὸ nowhere else with πσι as directed at Christ. Of faith ‘towards’ God, 1Th_1:8. Comp. ππίηι πὸ τνθὸ (2Co_3:4). Ἀάηcommonly with εςin Paul. (See Rom_5:8; 2Co_2:8; Col_1:4; 1Th_3:12; 2Th_1:3; but comp. 2Co_8:7; 1Co_16:24.) The use of different prepositions is not to be accounted for on the ground of Paul’s fondness for varying the prepositions without designing to express a different relation (Mey.). Paul does, indeed, often use different prepositions in one clause and with reference to one subject in order to define the conception more accurately (Rom_3:30, Rom_3:11:36; Gal_1:1, Gal_1:2:16; Col_1:14); but it is too much to say that no different relation is intended.
See Holtzn. Pastoralbr. p. 101; Winer, xlvii.; Deissmann, Die neutest. Formel ‘in Christo Jesu, ’ pp. 5, 6.
Bearing in mind that τνἀά. and τνπσ. are so closely related in this passage (see above, and Oltr. ad loc.), πὸ may be taken in the sense indicated in the notes on Php_2:30, Php_4:6, as expressing, not the mere direction of faith and love towards Christ (Lightf., Ellic., Alf.), but the relation of loving and believing intercourse with him; while εςindicates the direct practical bearing of faith and love on the Christian brethren.
πὸ in class. occurs frequently of all sorts of personal intercourse. (See Hom. Od. xiv. 331, xix. 288; Thucyd. ii. 59, iv. 15, vii. 82; Hdt. i. 61.) It occurs with φλα ενι, ἀιτα and with πσι in the sense of ‘a pledge’ (Thucyd. iv. 51; Xen. Cyr. iii. 1, 39).
6. ὅω ἡκιωί τςπσεςσυἐεγςγντι ‘that the communication of thy faith may become (or prove itself) effectual.’ The thought grows directly out of εςπν. τ ἁ., and ὅω expresses the purpose of the intercession, με. πιύ. etc., in vs. 4. (Comp. Mat_2:23, Mat_2:6:2, Mat_2:16; Act_9:17; 1Co_1:29; 2Th_1:12.) He prays that the love and faith which so greatly aid and comfort all the saints may likewise communicate their blessing to Onesimus, though he does not mention his name. Notice the general similarity of structure between this passage and Eph_1:16, Eph_1:17; Php_1:3 ff.; Col_1:3 ff.—a prayer after the thanksgiving, followed by a final particle introducing a clause. Alf. and Oltr. take ὅω with εχρσῶ Κι. τ πσ. signifies ‘the communication of thy faith’ to others, Onesimus among them: your faith imparting its virtue through your deeds of love. Κιωί is used as in Rom_15:26; 2Co_8:4, 2Co_8:9:13; Heb_13:16.
Mey. connects ὅω with ἣ ἔες and explains κιωί as the fellowship entered into by the saints with Philemon’s Christian fidelity. Thus, ‘the faith which thou hast in order that the fellowship of the saints with it may not be a mere idle sympathy, but may express itself in action.’ Oltr., the communion established by faith between Paul and Philemon. Beng., ‘the faith which thou hast and exercisest in common with us.’ Lightf., apparently taking πσεςas genit. of possession or source, ‘your charitable deeds which spring from your faith.’
Ἐεγς ‘effectual,’ only twice by Paul. (See 1Co_16:9, and comp. Heb_4:12.) Effectual by reason of the fruit which follows. The Vulg. ‘evidens’ is probably from a reading ἐαγς
ἐ ἐινσι ‘in the full knowledge.’ For ἐι., see on Php_1:9. The subject of the ἐι. is Philemon. The apostle prays that, working in the sphere of full knowledge, the communication of Philemon’s faith may prove itself effective. In other words, the knowledge of every good thing—gospel truth, the principles of Christian fraternity and ministry, the ends of Christian striving, the supplies furnished by the divine Spirit—is the element in which Philemon’s faith will develop to the greatest advantage of others, including Onesimus. The larger his knowledge of such good things, the more will he be moved to deal kindly and Christianly. He will recognise through this knowledge the rightness of Paul’s request, and will not allow his resentment towards Onesimus to prevent his recognising the good which the knowledge of Christ has developed in him.
Mey., Ellic., Beet, Calv., refer ἐίνσςto the knowledge possessed by others. Thus, Mey., “That whoever enters into participation of the same (fellowship) may make this partaking, through knowledge of every Christian blessing, effective for Christ.” This is determined by his explanation of κι. πσ. See above.
The prayer for ἐίνσςis characteristic of this group of epistles. (See Eph_1:17; Php_1:9; Col_1:9, Col_1:10, Col_1:2:2, and comp. Rom_12:2; Eph_4:13; Tit_1:1.) For this use of ἐ, marking the sphere or element in which something takes place, see 2Co_1:6; Col_1:29.
πνὸ ἀαο τῦἐ ὑῖ: ‘of every good thing that is in you,’ as Christians. Every spiritual gift which you possess. (Comp. Eph_1:3, Eph_1:17.)
τυafter ααο, אDFgrGKLP; Tisch., WH. [], Weiss, R.T.; AC, 17, om. τυ
υι, אFGP, 17, 31, 37, 47, 80, 137, Vulg., Cop., Syr.sch et P, Tisch., Weiss, R.T.
For υι ACDKL, WH., read ηι.
εςΧιτν ‘unto Christ.’ Connect with ἐεγ γν Unto Christ’s glory—the advancement of his cause. Compare εςτ εαγλο (Php_1:5). “That ultimate reference to Christ which is the life of all true Christian work, and alone renders communication energetic” (Bp. of Derry). “Bonum nobis exhibitum redundare debet in Christum” (Beng.). Not = ἐ Χιτ.
Ισυ added by א DFGKLP, Vulg., Syr.P, Arm.
Text, WH., Tisch., R.T., Weiss.
7. χρνγρπλὴ ἔχν ‘for I had much joy.’
A few secondary uncials and some Fath. read χρν
DCKL, Syr.utr, εοε for εχν
Γρgives the reason for the thanksgiving in vs. 4, 5, and this verse takes up the two points of the thanksgiving,—the love and the ministry to the brethren.
Ellic., De W., v. Sod., Alf., connect with the prayer just preceding. Beet with both the thanksgiving and the prayer.
Ἔχν ‘I had,’ when I received the report. Comp. ἀοω (vs. 5).
ὅι ‘because.’ Explaining more particularly the ἐὶτ ἀ. συ τ σλγν: ‘the hearts.’ (See on Php_1:8.)
τνἁίν See on Php_1:1.
ἀαέατι ‘have been refreshed.’ Ἀααεν originally ‘to cause to cease’ as pain or sorrow. Hence ‘to relieve’ or ‘refresh.’ (See Mat_11:28, Mat_11:26:45; Mar_6:31; 1Co_16:18; 2Co_7:13.) In Attic prose it is almost a technical expression for the resting of soldiers. Its dominant idea is refreshment in contrast with weariness from toil. (See Schmidt, Synon. 25, 2.) Lightf. says it expresses a temporary relief, as the simple πυσα expresses a final cessation. This needs qualifying. The compound does express a temporary relief. Ἀάασςfrequently in LXX of the rest of the Sabbath. So Mar_6:31, of the temporary retirement of the disciples. But, on the other hand, the refreshment promised by Christ to the weary (Mat_11:28, Mat_11:29) is not a mere temporary relief, and the word is used of the rest of the blessed dead, Rev_14:13.
Often in Ign. in the phrase ἀααενμ (ατὺ) κτ πνα(Eph. ii.; Smyr. ix., x., xii.; Trall. xii.; Mag. xv.; Rom. x.).
ἀεφ: Not ‘brother indeed,’ but a simple expression of affection. (Comp. Gal_6:18.)
8-20. Wherefore, although my relations to you would warrant me in enjoining on you that which is fitting, yet, for love’s sake, I prefer to ask it of you as a favor; being such as I am, Paul, an old man, and a prisoner for the gospel’s sake. I entreat you, therefore, on behalf of my son Onesimus, who has been converted through my instrumentality during my imprisonment. Once indeed he was not what his name implies, but was useless to you. Now, however, he is profitable both to you and to myself. I send him back to you, dear though he is to me. I had indeed a mind to keep him with me in order that he might minister to me in my imprisonment as you yourself would gladly have done; but I was unwilling to do anything without your concurrence, for I desired that your service to me should be voluntary and not of necessity. And then it occurred to me that God had allowed him to be thus separated from you for a time, in order that he might come back to you a better servant and a Christian brother besides. Such a brother he is to me; how much more to you his rightful master. I ask you then, in view of our mutual fellowship, to receive him as you would me; and if he has wronged you in any way, or is in your debt, put that to my account. This is my promise to repay it, signed with my own hand; though I might intimate that it is you who are my debtor for your very self; since it was through me that you became a Christian. Receive Onesimus then, and thus render me a personal favor, affording me joy and refreshment in Christ.
8. δό ‘wherefore’: because I am thus comforted by you. Connect with πρκλ, vs. 9, and not with the participial clause.
πλὴ ἐ Χιτ πρηίνἔω: ‘though I have much boldness in Christ.’ Boldness growing out of their Christian relations. Their personal intimacy, St. Paul’s apostolic office, and Philemon’s obligation to him for his conversion (vs. 19), would warrant the apostle, if so disposed, in laying his commands upon Philemon in the matter of receiving Onesimus.
v. Soden thinks that no allusion to apostolic authority is intended, because the apostolic title is omitted in the introduction. But this does not necessarily follow. Even though the title is omitted, there is no reason why Paul should not allude to his apostolic authority.
For πρηίν see on Php_1:20. Ἐιάσι, ‘to enjoin’ or ‘command,’ is used rather of commanding which attaches to a definite office and relates to permanent obligations under the office, than of special injunctions for particular occasions (ἐιέλι. See Schmidt, Synon. 8, 10).
τ ἀῆο: ‘that which is fitting.’ (See Eph_5:4; Col_3:18; LXX; 1 Macc. 10:40, 11:35; 2 Macc. 14:8.) The primary meaning of the verb is ‘to have come up to’ or ‘arrived at,’ as to have attained a standard of measurement or weight, or to have reached a height. Hence, to have come to one so as to have become his; to pertain to or belong to him. Comp. Hdt. 6:109: κὶκςἐ σ τ τύω ἀήε τνπαμτντ κρςἔεν ‘and how it comes to thee to have, in some sort, authority over these things.’
9. δὰτνἀάη: ‘for love’s sake.’ Love in its widest sense, as the characteristic virtue of all Christians. Not to be limited to the affection between Paul and Philemon.
μλο: ‘rather’ than command thee. The object of comparison is omitted. (See on Php_1:12.) Paul desires to obtain for love’s sake and by asking, what he might have obtained by authority. Comp. the opening and close of Pliny’s letter to a friend on a similar occasion: “Vereor ne videar non rogare sed cogere” (Ep. ix.).
τιῦο ὤ, ὡ Πῦο πεβτςνν δ κὶδσιςΧιτῦἸσῦπρκλ: ‘being such (as I am), as Paul the aged and now also a prisoner of Jesus Christ, I beseech thee.’ Paul would say: I might justly enjoin thee, but, for love’s sake, I rather beseech thee. This general statement of his attitude stands by itself, and forms a complete sentence. He then goes on to define. I do not speak as an apostle, but simply in my personal capacity. Being such as I am,—Paul, an old man, a prisoner of Christ,—I beseech thee, etc. Thus a period is placed after πρκλ, vs. 9. Τιῦο is Paul’s general description of himself, which is farther defined with the three particulars,—Paul, aged, a prisoner. Accordingly τιῦο points forward to these details.
There is much difference among interpreters as to the connection. The points in question are:
(1) Whether τιῦο ὢ is to be connected with ὡ Πῦο or separated from it.
(2) Whether τιῦο ὢ begins a new sentence or is connected with the preceding πρκλ, i.e. whether a period or a comma shall be placed after πρκ (vs. 9).
(3) Whether the thought in τι ὢ refers back to Paul’s attitude as a suppliant (δὰτ ἀ. μλ πρκ or to his claim as an apostle (πρη. ἔ. ἐι.), or points forward to his attitude as merely Paul, an old man and a prisoner.
As to (1), Lightf., Dw., Beet, R.V., make τιῦ and ὡ correlative: ‘such an one as Paul.’ But τιῦο can be defined only by a following adjective, or by οο, ὅ, ὅο, or ὥτ with the infin. Never by ὡ. Τιῦο followed by ὡ occurs nowhere in N.T., and Lightf. has not established the correlation by the single citation from Plat. (Symp. 181 E) and another from Alexis. Besides it is doubtful whether the reference to Symp. is in point; for τ τιῦο may be taken absolutely there, and need not be correlated with ὥπρ (See Jelf, 655.) This absolute use of τιῦο is well established. (See Hom. Il. vii. 42; Soph. Aj. 1298; Philoct. 1049; Plat. Repub. 429 B.) Moreover, the rule which makes τιῦο refer to what precedes, while τισεrefers to what follows, is often reversed (Jelf, 655). Professor Sophocles says: “Unless the Greek be irregular, τιῦο and ὡ cannot be reciprocal terms.”
(2) Period after πρκλ (vs. 9), by Ellic., Mey., Alf., De W., v. Sod., Oltr. Comma after πρκλ, and τι ὢ the continuation of the preceding clause (Lightf., Dw.). ‘I beseech thee, being such an one as Paul,’ etc. In that case the πρκ of vs. 10 is resumptive.
(3) τιῦο ὢ is referred to Paul’s attitude as a suppliant by Mey., v. Sod., Ellic., Alf.
Πῦο, πεβτς δσις Apparently three details of τιῦ are intended. Some, however, take Πῦ. and πεβ as one conception (Luth., Calv., De W., Ellic., Oltr.).
πεβτς ‘an aged man.’ His precise age cannot be determined. He is called ναίςat the time of the martyrdom of Stephen (Act_7:58); and if, at the time of writing this letter he were sixty or even fifty years old, there would be no impropriety in his calling himself πεβτς The term is wholly relative. He might have aged prematurely under his numerous hardships. According to Hippocrates, a man was called πεβτςfrom forty-nine to fifty-six; after that, γρν
Lightf. conjectures that the reading is πεβυή, ‘an ambassador,’ in accordance with Eph_6:20; and that that should be the meaning even if πεβτςis retained. So WH. The two forms are certainly interchanged in LXX. (See 2Ch_32:31; 2Ch_1 Macc. 13:21, 14:21, 22; 2 Macc. 11:34.) Both in Eph_6:20, and 2Co_5:20, πεβύι is used in connection with public relations. “Ambassador” does not seem quite appropriate to a private letter, and does not suit Paul’s attitude of entreaty. The suggestion of public relations is rather in δσις’I. X.
νν δ κὶ ‘now,’ at the time of my writing this; κὶ ‘besides,’ in addition to my age.
δσιςἸσῦΧιτῦ Comp. vs. 1; Eph_3:1; Eph_4:1; 2Ti_1:8. Not ‘a prisoner belonging to Christ,’ nor ‘for Christ’s sake,’ δὰΧιτνδδμνς(Chr.), but one whom Christ has brought into captivity. (See Win. xxx. 2.)
Lightf., in accordance with his explanation of πεβτς thinks that the genit. Ἰ Χ belongs to both πεβ and δσ.
10. τῦἐο τκο: An affectionate designation of Onesimus. The slight hesitation in mentioning the name of the slave, and the delay in coming to the point of the letter, are noticeable. Τκο in a similar sense, a spiritual child, 1Co_4:14, 1Co_4:17; Gal_4:19 (τκί); 1Ti_1:2, 1Ti_1:18; 2Ti_2:1.
ὃ ἐέηα Of whose conversion I was the instrument. The appeal in the thought of his won child is heightened by ἐο, and by the fact that he is the spiritual child of his captivity. For this figurative use of γνᾷ, comp. 1Co_4:15. Thayer, Lex., cites Sanhedr. fol. 19, 2, of one who brings others to his own way of life. “If one teaches the son of his neighbor the law, the Scripture reckons this the same as though he had begotten him.”
ἐ τῖ δσος ‘in my bonds.’
μυadded by א CDKLP, Syr.utr, Cop., Arm., Æ
Ὀήιο: ‘profitable’ (ὀίηι A common name among slaves, like many others expressing utility, as Chresimus, Chrestus, Onesiphorus, Symphorus, Carpus. (See Lightf.’s Introd. to Philem. sec. 4.) Accordingly, Weizsä’s statement that the allegorical character of the epistle is apparent from this name has no relevancy whatever (Apost. Zeital. p. 545). Ὀήιο is accus. by attraction after ἐέν
11. ἄρσο: ‘useless,’ ‘unserviceable.’ Titmann (Syn.) says that to the idea of uselessness it adds that of harmfulness, while ἀρῖςmeans simply that of which there is no need. (See Schmidt, Synon. 166, 6.) It is not, however, probable that the idea of harmfulness is implied in connection with a possible robbery of his master by Onesimus. (See on vs. 18.)
Ἄρσο only here in N.T., LXX, Hos_8:8; Sap. 2:11, 3:11; Sir. 16:1, 27:19; 2 Macc. 7:5.
νν δ: ‘but now,’ that he has become a Christian disciple. Νν δ, mostly and very often in Paul. (See Rom_6:22, Rom_6:7:6, Rom_6:17, Rom_6:15:23, 25; 1Co_5:11, etc.)
σὶκὶἐο εχητν ‘profitable to thee and to me.’ Formerly useless to thee, when he was thy worthless, runaway slave, and before I had known him. Now profitable to us both. The nice use of the personal pronouns and the assumption of a joint interest in Onesimus are very charming. (Comp. Rom_16:13; 1Co_16:18; Php_2:27.)
א Fgr G, 17, 31, 47 67, Syr.sch, Æ add κιbefore σι So Tisch., Weiss.
κιom. by ACDKLP, Syr.P, Arm., WH., R.T.
εχητνoccurs only here, 2Ti_2:21, 2Ti_4:11. Profitable to Philemon in the new and higher character of his service as a Christian, as described (Eph_6:5 ff.; Col_3:22 ff.). Profitable to Paul as an evidence of his successful apostolic labor (κρὸ ἕγυ Php_1:22), and therefore a cause of joy and encouragement. There may also be a reference to Onesimus’ kindly ministries to himself in his imprisonment (vs. 13).
12. ὅ ἀέεψ σιατν τῦʼἐτντ ἐὰσλγν: ‘whom I send back to thee in his own person, that is my very heart.’ Ατνthus emphasises ὅ, and prepares the way for τ ἐὰσλ
Lightf. punctuates ἀέ. σι Ατν τυέτντ ἐὰσλ ὅ ἐὼ etc., thus beginning a new sentence with ατνas depending on the idea of πολβῦ(vs. 17). Such a “dislocation” is hardly conceivable, even in Paul’s writing.
Ἀέεψ is the epistolary aorist, by which the writer puts himself at the point of time when the correspondent is reading his letter. (See Act_23:30; Php_2:28; Win. xl. 2; and note on ἔρψ, vs. 19.) For τ ἐὰσλγν, see on Php_1:8, Php_2:1. Pesh. renders ‘my son.’ Wetst. cites Artemidorus, Ὀερκιιά(i.46) ο πίε σλγν λγνα; also Id. 35, v. 57, and Philo, De Joseph. 5 (ii. 45). In Latin poetry and post-Augustine prose viscera is used in the same sense. (See Ov. Met. vi. 651, viii. 478, x. 465; Q. Curt. iv. 14, 22.) So Chr. and Thdrt. But this does not agree with Paul’s usage elsewhere. (See 2Co_6:12, 2Co_6:7:15; Php_1:8, Php_1:2:1; Col_3:12.) Besides, it would be tautological after ὅ ἐένσ.
13. ὅ ἐὼἐολμνπὸ ἐατνκτχι: ‘whom I was minded to keep with myself.’ The expression of an actual thought and desire entertained by Paul; ἐολμνindicating deliberation with an accompanying inclination. I was inclined to keep him, and was turning over the matter in my mind. See on τ θλι, Php_2:13.
Lightf. prefers the conditional sense of the imperfect, ‘I could have wished,’ referring it to a suppressed conditional clause, ‘if circumstances had favored.’ This is a well-known use of the imperf. (See Act_25:22; Rom_9:3; Gal_4:20; and Lightf. On Revis. of N.T., under “Faults of Grammar.”) But no such conditional clause is implied; for Paul does not intimate that the fulfilment of his wish was impossible, and that therefore he did not cherish it, but only that, though he entertained the wish, he refrained from acting upon it until he should have learned Philemon’s pleasure in the matter (vs. 14).
πὸ ἐατν ‘with myself.’ See on πὸ, vs. 5; and Php_4:6.
κτχι: For the verb, see Luk_4:42, Luk_4:8:15; Rom_1:18; 1Th_5:21.
ἵαὑὲ σῦμιδαοῇ ‘that he might serve me on thy behalf.’ A delicate justification of ἐολμν and full of tact. The ὑὲσυis exquisite, assuming that his friend would delight in rendering him, through the slave, the service which he could not personally perform. Ὑὲ is not for ἀτ, ‘instead of,’ or ‘in thy place’ (Thdrt., Œ Calv., De W., Bleek, van Oos.), but has its usual N.T. sense, ‘on behalf of,’ or ‘for thy sake.’ The expression thus gains in delicacy. Onesimus is more than a mere substitute for Philemon. In these words the relation of master and slave disappears for the moment. Both are servants for Christ’s sake in the discharge of a ministry congenial to both. The suggestion is already conveyed by εχητνthat Onesimus, in becoming a Christian disciple, has passed into a new and higher sphere of service, in which he and his master are on common ground. At the same time, there is a hint that Onesimus, even as a slave, is rendering better service to the master whom he has wronged, in thus serving Philemon’s friend and teacher; serving no longer as a menial, but in hearty sympathy with his master.
ἐ τῖ δσοςτῦεαγλο: ‘in the bonds of the gospel’; of which the gospel is the cause; in my imprisonment which has resulted from the preaching of the gospel. Thus a hint is added of his need of such service as that of Onesimus, which has the force of an appeal, as in vs. 9, 10. (Comp. Eph_4:1, Eph_6:20, and Ign. Trall. xii.: πρκλῖὑᾶ τ δσάμυ ἅἕεε ἸσῦΧιτῦπρφρ: “my bonds exhort you which I wear for the sake of Jesus Christ.” See also Eph. xi: Magn. i.).
14. χρςδ τςσςγώη: ‘but without thy judgment