by Brian Currie
Paul’s Approach to Philemon and his Acquaintances vv1-3
Paul’s Appreciation of Phileon and his Ability vv4-7
Paul’s Appeal to Philemon for Acceptability vv8-22
Based on Love and Admiration for Paul vv8-12
Based on Loyalty and Association with Paul vv13-17
Based on Life and Appreciation of Paul vv18-22
Paul’s Associate in Prison and their Activity
Paul’s Ambition for Philemon and the Assembly v25
PERIOD OF THE EPISTLE
As we commence a consideration of any Epistle it is helpful to know something of the background of the book and when it was written. Most Bible students agree that Paul was imprisoned at Rome on two different occasions. The first is recorded in Acts chapter 28, when he was under house arrest. It was during this period that the Epistle to Philemon was written. The second imprisonment, which ended with his martyrdom, is recorded in 2Timothy.
The Epistles written by Paul during that first imprisonment are called the ‘Prison Epistles’ and are:
- Colossians – The Glory of the Head
- Philemon – The Recovery of Onesimus
- Ephesians – The Mystery of the Body
- Philippians – The Unity of the Assembly
They were probably written in the order listed above, with the date of the letter to Philemon being around AD 62-63.
This letter to Philemon was sent by Paul at the same time as the letter to the Colossians. It was also carried by the same men and taken to the same place, but it was not included in it. This teaches that there is a difference between personal matters and assembly matters. While one can affect the other, we do not mix assembly principles with the home situation. That there are things permissible in the home which are not acceptable in the assembly is clearly taught by Paul, as he wrote to the Corinthians: “What? have ye not houses to eat and to drink in?” 1Cor.11.22. We can play musical instruments in our homes; we can enjoy fellowship with denominational Christians in our homes; we can have social gatherings in our homes; we can play games with the young in our homes; we may listen to recordings, etc., with the singing of individuals and choirs, in our homes. These examples – and a multitude more could be given – underline the truth that we must make a difference between the home and the assembly.
Having stated that, we do recognise that the home life of a believer affects the assembly. This is seen in testimony generally but in the home life of overseers more particularly.
PURPOSE OF THE EPISTLE
Two men arrived in Colosse one day and made their way to the house of Philemon. One was Tychicus and the other Onesimus. Tychicus was well known and is first mentioned in Acts 20.4, as a companion of Paul. The other was Onesimus. He also was well known in Colosse, but for a different reason. In Colossians chapter 4, Paul brings them together: “All my state shall Tychicus declare unto you, who is a beloved brother and a faithful minister and fellowservant in the Lord: whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts; with Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here” Col.4.7-9.
It is noticeable that Onesimus is called “a faithful and beloved brother”. There is no reference to his service, as there is to that of Tychicus, since there has not been time for it to be assessed. The principle that Paul outlines to Timothy in 1Tim.5.22, “Lay hands suddenly on no man”, is pertinent here.
Onesimus was a bondservant to Philemon and, from v.18 of the letter to Philemon, it seems that Onesimus had defrauded him: “If he hath wronged thee, or oweth thee ought, put that on mine account”. As a result of that fraudulence, he fled to Rome, about one thousand miles away, perhaps to escape detection by hiding among the city crowds. There he met Paul and was saved: “I beseech thee for my son Onesimus, whom I have begotten in my bonds” v.10; “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?” v.16.
Thus the Epistle is a plea from Paul to Philemon to receive Onesimus, “not now as a servant, but … a brother beloved …” v.16.
PRINCIPLES IN THE EPISTLE
We ought to note:
Courtesy to our Brethren
Paul does not make demands on Philemon but addresses him in a gentlemanly way. We should be able to speak to each other in such a fashion. Christians do not use the uncouth language of the street. It may be that we have differences but these should not give way to discourteous, rude and ill-mannered behaviour. Coarse and vulgar conduct never advances Christianity.
Paul Does not Condone Onesimus’ Past
It is important to learn that salvation does not remove the consequences of our former life. The life before conversion and decisions made then must be faced. In the Gospels we learn that Zacchaeus was prepared to make restitution, Lk.19.8. While his sin was cleansed, the effects of his former life remained and had to be resolved. All too often we hear it glibly quoted that “the blood of Jesus Christ His Son cleanseth us from all sin” 1Jn.1.7. This verse means that all is judicially forgiven in the Divine reckoning but it does not mean that suddenly sin is sanctified and we are absolved from commitments, responsibilities and other practical issues that have been woven into life prior to salvation. While God deals with our sin, we must deal with the implications of our sin.
Paul recognised that reconciliation with Philemon was necessary for the development of Onesimus’ future service.
Slavery is not Condemned
Some have wondered why Paul did not take the opportunity to condemn slavery. However, the advance of Christianity would solve this problem. Paul did not get involved in these social issues. Christianity is not political, yet if its principles are accepted and practised it will make a big difference to society. Christians are not to be political activists, involved in protests, carrying of placards, voting or standing as political candidates. Thus we read in Titus 3.1, “Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work …” The place where we touch politics is in our prayers. Paul wrote: “I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty” 1Tim.2.1,2. The Lord will overrule in the political sphere to accomplish His Divine purpose: “Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God” Rom.13.1.
Missionary work is primarily to see souls saved and assemblies established, thus giving a base for the work of God and the spread of the gospel.
A Pattern Letter of Commendation
While this letter, like Romans chapters14 and 15, has to do with personal reception, rather than reception by the assembly, there are some principles that will be helpful to those who have the responsibility of writing a letter of commendation:
The writer, the recipient and the subject are clearly stated. As with all that emanates from the assembly it should be done decently and in order, and the least expected from a letter of commendation is that it should be legible! A letter of commendation should be written specifically for the person and the occasion concerned. This is not achieved by using a standard, pre-typed letter that will do everybody or anybody. Of course, to allow such a letter to be written, the brethren need to be given sufficient time to compose it.
There is also an introduction that sends wishes for their blessing in Divine matters: “grace to you, and peace, from God our Father, and the Lord Jesus Christ” v.3.
The letter expresses confidence in the recipient, for example: “we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother” v.7.
There is a central part which gives the true, ungarnished spiritual state of the subject of the letter, for example: “I beseech thee for my son Onesimus, whom I have begotten in my bonds: which in time past was to thee unprofitable, but now profitable to thee and to me” vv.10,11.
There is a desire expressed for the subject to be received: “thou therefore receive him” v.12, and there is an ending endorsed by well-known and respected brethren, vv.23,24. This is essential because a letter is only as valid as those who sign it.
A Pattern in Christian Conciliation
This letter shows how to solve difficulties between brethren. This is done by reminding those estranged of their nothingness and their debt to Christ. If we could instil into estranged brethren a sense of humility and a willingness to solve every problem in the light of the cross, the difficulties would more easily be resolved.
It is a Compendium of Christian Creed in Conduct
Note the clear links with Colossians. In that Epistle there is much teaching relating to the Body of Christ. This is seen in this Epistle in the unity of: an apostle (Paul), an employer (Philemon) and an employee (Onesimus). These three persons also involve Jew and Gentile being together. We remember Col.3.11: “where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.”
In Philemon there is an emphasis on love. Compare Col.1.8: “your love in the Spirit”; Col.2.2: “hearts … being knit together in love”.
Paul desires that Philemon and Onesimus should be reconciled. Note Col.1.21: “you, that were sometime alienated and enemies in your mind by wicked works, yet now hath He reconciled”. After reconciliation, Paul presents Philemon with Onesimus, thus reflecting Col.1.22: “to present you holy and unblameable and unreproveable in His sight”, and, “that we may present every man perfect in Christ Jesus” Col.1.28.
Onesimus was expected to make a clear confession to Philemon; see Col.3.9: “Lie not one to another”.
What was to be Philemon’s attitude to Onesimus? “Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye” Col.3.13; “Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven” Col.4.1.
What was to be Onesimus’ attitude to Philemon? “Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God” Col.3.22.
Other links could be made, with Ephesians and Philippians, but we shall leave that for the reader’s homework!
PRÉCIS OF THE EPISTLE
There are eleven names mentioned in the Epistle, five at the beginning and five at the end with Onesimus in the middle. The number eleven is linked with treachery, as is indicated by the following quotations: “the lords of the Philistines came up unto her [Delilah], and said unto her, ‘Entice him [Samson], and see wherein his great strength lieth, and by what means we may prevail against him, that we may bind him to afflict him: and we will give thee every one of us eleven hundred pieces of silver’” Judg.16.5; “when he [Micah] had restored the eleven hundred shekels of silver to his mother, his mother said, ‘I had wholly dedicated the silver unto the Lord from my hand for my son, to make a graven image and a molten image’” Judg.17.3; “Jehoiakim was twenty and five years old when he began to reign; and he reigned eleven years in Jerusalem … And he did that which was evil in the sight of the Lord” 2Kgs.23.36,37; “Zedekiah was twenty and one years old when he began to reign, and he reigned eleven years in Jerusalem … And he did that which was evil in the sight of the Lord” 2Kgs.24.18,19. There were eleven disciples left after the treachery of Judas. It is lovely to appreciate that the treachery of Onesimus is overcome by Divine grace.
The verses may be outlined as follows:
- Paul’s Approach to Philemon and his Acquaintances – vv.1-3
- Paul’s Appreciation of Philemon and his Ability – vv.4-7
- Paul’s Appeal to Philemon for Acceptability – vv.8-22
- Paul’s Associates in Prison and their Activity – vv.23,24
- Paul’s Ambition for Philemon and the Assembly – v.25
PARTICULARS OF THE EPISTLE
PAUL’S APPROACH TO PHILEMON AND HIS ACQUAINTANCES – vv.1-3
Verse 1
‘‘Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellow-labourer.’’
Paul’s Circumstances – “a prisoner of Jesus Christ”.
In this statement Paul identifies with Onesimus, while being distinctly different. This is the principle of priestly sympathy. To really have sympathy we must be able to understand intimately the position of the other person. This is one of the reasons why the true humanity of the Lord Jesus Christ is so vitally important. Both the Revised Version and J.N. Darby’s translation change the order of the titles to “Christ Jesus”, which implies that this sympathy is now experienced because of ‘the Man in the glory’.
Paul does not see himself as a prisoner of any earthly monarch. Because his vision is full of Christ Jesus he is able to rise above every earthly circumstance and see in it the purpose of God.
There is no reference to his apostleship, since this is a personal letter containing a plea and not a command. It is designed to touch Philemon’s heart. It would be a strange thing indeed if such a letter from prison from one’s spiritual father did not awake the emotions!
Paul’s Company – “Timothy our brother”
Timothy was Paul’s closest companion, but he never was officially an apostle. He is mentioned in all of Paul’s letters apart from Galatians, Ephesians and Titus. It is an indication of Pauline graciousness that he links Timothy with him. This would also ensure that there was a witness to what he wrote. We need to be careful that we do not leave ourselves open to being misquoted and misrepresented. To have witnesses when serious matters are being discussed is essential. The standard of two or three witnesses is very valid even in this age of grace.
Paul’s Commendation – “Philemon our dearly beloved, and fellow-labourer”
Philemon: as the head of the house, he is mentioned first. We sometimes see a plaque on the wall which states, “Christ is the Head of this house”. That is not Scripturally correct. Christ is the Head of the Church, Eph.5.23; Head of the man, 1Cor.11.3; Head of principalities and powers, Col.2.10; and Head of the corner, Acts 4.11; but really it is the man who is the head of the house, 1Cor.11.3; Eph.5.23.
dearly beloved: he was loved, and he would get an opportunity to show the kind of love that was shown to him, in his attitude towards Onesimus.
fellow-labourer: he was a labourer. This reminds him of how his fellowship was appreciated when Paul laboured in the gospel, probably at Ephesus, since Paul had never been to Colosse, Col.1.4-8. It also shows that Paul expected him to continue to labour in the work of God. Consistency in the work of God is really valuable. How refreshing it is to meet saints after a period of absence, and find them still believing and practising the same truth they held in former times. Such conviction and continuity are vital.
It is important to note how different kinds of men are united in the work. Here we see a man known locally and another known very widely, yet both make valuable contributions to the work. It is a big thing when men of different abilities and temperaments work together harmoniously. This principle could be illustrated in the Old Testament by Haggai and Zechariah and in the New Testament by Peter and John. They had different personalities and were in different age groups, but they laboured together for His glory.
Verse 2
‘‘And to our beloved Apphia, and Archippus our fellow-soldier, and to the church in thy house.’’
Note the family, “Apphia”; the fellow-soldier, “Archippus”; and the fellowship, “the church in thy house”.
our beloved Apphia: the Revised Version and Darby read, “Apphia our sister” and “the sister Apphia”, respectively. She was most likely the wife of Philemon. It is a great blessing when the husband and wife are united in their service for the Lord and His people. This is the only time Paul mentions a woman in an introduction and it may be because she had more contact with a domestic slave. Here it is private and in the family sphere, thus she is introduced. She is not spoken of in the Colossian Epistle. Sisters do not have public place in the testimony of the assembly, but the value of Godly sisters to the testimony should never be underestimated, nor the contribution of a Godly couple.
In the days when Paul was writing, women were considered inferior in society and were often demeaned and degraded, but Paul sets her on spiritual equality with her husband.
He calls her “sister” and thus removes any thought of undue familiarity. Not to be over-familiar with a sister is a mark of all spiritual men. Note how John addresses the “elect lady” in 2Jn.1: “The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth”. He is very guarded in his address lest there be any words which could be misunderstood. We, too, need to be discreet when dealing with a sister. We have to remove any hint of over-familiarity that would allow the worldly, salacious mind to become suspicious, and then spread unfounded stories and perhaps ruin personal testimony.
Archippus our fellow-soldier: he was likely the son of Philemon and Apphia. If so, what a blessing to have the family all in fellowship and involved in service! His father was a fellow-worker: he was in the field; Archippus was a fellow-soldier: he was in the fight.
It appears that Archippus was a little backward, or timid, since we read in Col.4.17: “say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.” Was he cooling in his dedication to the service of the Lord? Archippus seems to have been away from Colosse at the time Colossians was written, or Paul would have spoken to him personally. However, the responsible brethren had the task of challenging him in this matter. Each of us needs to be reminded of our responsibilities in the work of God; even Timothy needed this: “But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry” 2Tim.4.5. Overseers especially ought to be alert so that any sign of coldness of heart is addressed early, with spiritual admonition.
the church in thy house: this is the local church, or assembly, and comprises the saints called out and gathered together. It is not a building. There is no thought of a material building being erected inside the house of Philemon! Those who term the building ‘the church’, and even prefix the term with some adjective, are lacking in their understanding of assembly truth.
What a privilege it is to open one’s house for the saints. Note 1Cor.16.19, where Paul, writing from Ephesus, speaks of Aquila and Priscilla and “the church that is in their house”. With regard to Rome: “Greet Priscilla and Aquila … Likewise greet the church that is in their house” Rom.16.3,5. Also Laodicea: “Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house” Col.4.15.
This lifts the home to a lofty level. When the assembly functions in the home, all is given to the Lord and the control of elders is recognised. This does not support the modern idea of segmenting the assembly and having various house meetings. It does envisage all the members of the assembly meeting at one convenient location and all that is done is under the control of the overseers. Nor does it give licence for a member of the assembly to commence a work in his home, that he calls ‘my work’, and which is carried on in independence from the normal government of the local assembly. Again it must be emphasised that all work must be under the control of the assembly elders. What is stated applies to those who are in fellowship in an established assembly and not in the context of pioneering work.
This raises the pertinent and searching question: if the saints met in my house, would they find anything that would embarrass them? Would I need to put anything out before they came in and the Lord was present with His people?
Verse 3
‘‘Grace to you, and peace, from God our Father, and the Lord Jesus Christ.’’
The Greeting
This is twofold: “grace” and “peace”.
grace: this was the Greek/Gentile greeting. Grace is the fountain of every blessing.
peace: this was the Hebrew greeting, Shalom.
In the seventeen greetings in the New Testament where these two words are used, grace always precedes peace. It shows there cannot be the enjoyment of peace without the experience of grace.
The Godhead
Two Persons are here mentioned, “God our Father” and “the Lord Jesus Christ”. There are three great truths in the verse that would take too much space to expound, but let us note them:
The Fatherhood of God
While this is a massive subject, Paul brings it to the level of an individual and seeks to remind Philemon that he was not always in the family of God, but is now, through grace. Thus it is a lever to have Philemon extend to Onesimus the same grace and bring him into the family circle without prejudice or suspicion.
The Lordship of Christ
This is another mighty subject that Paul uses to remind Philemon that if he wants to continue to treat Onesimus as a slave, he is to remember that he has a Master also and that Master treats him well.
The Deity of Christ
All are agreed there is no article before “Lord” and since the one preposition governs both names (“God” and “Lord Jesus Christ”) it clearly implies and teaches the equality and Deity of Christ.
These are great truths, which are widely denied, but held dear by every Christian. There is no such thing as a Christian who denies the Deity of the Lord Jesus.
PAUL’S APPRECIATION OF PHILEMON AND HIS ABILITY – vv.4-7
In this paragraph we have:
- The Delight of Paul – v.4
- The Details of Philemon – vv.5-7
The Delight of Paul – v.4
Verse 4
‘‘I thank my God, making mention of thee always in my prayers.’’
I thank: only in the introductions to Galatians, 2Corinthians and Hebrews does Paul not mention thanksgiving. In these three Epistles, it was hindered by, respectively, legality; lack of recovery; and return to ceremony.
Thanksgiving is always first, even before prayer. We need to learn the priority of thanksgiving and worship. Our Lord Jesus underlined that to worship is the prime reason for our salvation and it precedes service: “Thou shalt worship the Lord thy God, and Him only shalt thou serve” Matt.4.10. The order established by Peter is that he states we are a “holy priesthood” before he calls us a “royal priesthood” 1Pet.2.5,9.
my God: this displays real intimacy. God and Paul were constantly on speaking terms. Paul uses this phrase (‘‘my God’’) on seven occasions: Rom.1.8; 1Cor.1.4; 14.18; 2Cor.12.21; Phil.1.3; 4.19; and here.
making mention of thee: it is good and important to mention people personally in prayer, since it allows us to detect the definite answers. Everyone with a shepherd heart should mention all the flock by name each day, before the throne of grace.
always: this shows that there was consistency in Paul’s prayer life. He was not given to haphazard ‘fits and starts’. It is a great encouragement when someone says sincerely, “I pray for you every day.” This was a feature of Paul’s life, even for assemblies, as seen in Col.1.9: “For this cause we also, since the day we heard it, do not cease to pray for you”. This gives him the moral right to encourage others: “Continue in prayer, and watch in the same with thanksgiving” Col.4.2; “continuing instant in prayer” Rom.12.12; “Pray without ceasing” 1Thess.5.17. We remember the words of Samuel: “God forbid that I should sin against the Lord in ceasing to pray for you” 1Sam.12.23.
in my prayers: this could be translated ‘upon the occasion of my prayers’. Paul had a definite period for prayer, a time when he shut the door of his closet, Matt.6.6. His was a disciplined life.
The Details of Philemon – vv.5-7
Two great Christian qualities seen in Philemon drew forth the apostle’s thanksgiving, namely, love and faith. Some suggest that love is towards the saints and faith is towards the Lord Jesus. However, they seem to be interlinked and are primarily love and faith towards Christ, which are then worked out in practical experience towards the saints. Love and faith which are not practical in their outworking are not real. Loveless ‘faith’ is cruel and faithless ‘love’ is sentimental.
The paragraph may be summarised as follows:
- Report of Love and Faith – v.5
- Revelation of Love and Faith – v.6
- Result of Love and Faith – v.7
Report of Love and Faith – v.5
Verse 5
‘‘Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints.’’
hearing: probably from Epaphras. It is a good thing to give good and true reports. Some saints always want to dwell on failure and feed on the carrion as the raven did in Noah’s day, Gen.8.7. If a bad report is given, let it be done with a view to assisting recovery, as did the house of Chloe, 1Cor.1.11. They brought the report to the man who could best solve the problem.
of thy love and faith: these are unseen things and can only be detected by their deeds. It is love that would enable Philemon to receive Onesimus, and thus it is mentioned first. However, it is not natural love; it had to be Divine and it is therefore associated with faith.
which thou hast toward the Lord Jesus, and toward all saints: the prime motive of all service must be love to Christ. Well may we ask ourselves the question: why do we take a certain course of action? No one but self can judge motives.
Only inasmuch as we love Him will we love His people. This principle is seen by connecting Jn.14.15, “If ye love Me, keep My commandments”, with Jn.13.34, “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.” Note also Jn.15.10,12: “If ye keep My commandments, ye shall abide in My love … This is My commandment, That ye love one another, as I have loved you.”
It is only as we love Him that we can serve His people: “‘Simon, son of Jonas, lovest thou Me more than these?’ He saith unto him, ‘Yea, Lord; Thou knowest that I love Thee.’ He saith unto him, ‘Feed my lambs.’ He saith to him again the second time, ‘Simon, son of Jonas, lovest thou Me?’ He saith unto Him, ‘Yea, Lord; Thou knowest that I love Thee.’ He saith unto him, ‘Feed My sheep.’ He saith unto him the third time, ‘Simon, son of Jonas, lovest thou Me?’ Peter was grieved because He said unto him the third time, ‘Lovest thou Me?’ And he said unto Him, ‘Lord, Thou knowest all things; Thou knowest that I love Thee.’ Jesus saith unto him, ‘Feed My sheep’” Jn.21.15-17.
This is the order in the Old Testament Law, where the first table of the Law is summarised by the phrase, ‘Love God’, and the second by ‘Serve men’.
toward the Lord Jesus: our Christian experience began with faith toward the Lord Jesus and so it continues, but as we know Him more we love Him more; thus both qualities are here. The preposition ‘toward’ (pros) implies that we aspire to this, yet it may be we are never able to make
real contact. Even after thirty years of Christian experience Paul stated, “… this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus” Phil.3.13,14. Our constant ambition is to get closer to Him.
- Nearer, still nearer, Lord, to be Thine!
- Sin, with its follies, I gladly resign;
- All of its pleasures, pomp and its pride,
- Give me but Jesus, my Lord, crucified.
- (Leila N. Morris)
and toward all saints: that is, his love and faith embraced them all. Paul has no time for little cliques, groups of favourites or factions. If this was true toward all saints it must extend to Onesimus. The preposition “toward” (eis) is different from the “toward” earlier in the verse and means at the human level contact is made and is manifest in a practical way by kindness and, in this context, by forgiveness.
Revelation of Love and Faith – v.6
Verse 6
‘‘That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.’’
the communication of thy faith: faith itself cannot be communicated from one to another. For example, a believing parent cannot communicate it to his child, or a preacher to his hearers. The word for “communication” is koinonia, which means ‘fellowship, sharing, participation’, and “faith” is objective, thus Darby renders the phrase, “in such sort that thy participation in the faith should become operative”. Hence Philemon shares the faith by being of assistance to all others in the faith. By faith we seek the good of other Christians and thus we have fellowship in, and are part of, the great plan and purpose of God. This is an evidence of practical Christianity working out in our lives: being helpful and kind to all in the faith. As Paul taught also in Gal.6.10, “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.”
may become effectual: Paul desires that faith may be in good working order. It “should become operative” J.N.D. This working comes about by:
the acknowledging of every good thing which is in you in Christ Jesus: he longs that the saints will have the full knowledge of all that Philemon does, which is good in (en) him because it is in or towards (eis) Christ Jesus. While Philemon shows good works to all in the faith, and thus shares all he has with them, the source and motivation is Christ Jesus.
Result of Love and Faith – v.7
‘‘For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.’’
The results were twofold: rejoicing to the servant and refreshment to the saints. This little paragraph is surrounded and encapsulated by joy. Note v.4: “I thank my God”. The news of Philemon’s love and faith brought joy and consolation to Paul in prison. This displays a true shepherd heart. He rejoices when the saints are doing well, despite his own circumstances. How like his Master as outlined in Philippians chapter 2: Paul had a greater interest in others rather than in himself.
Likely Philemon never thought his actions in Colosse would have had implications for Paul in prison in Rome! Our actions can have very profound implications in the lives of others. “For none of us liveth to himself …” Rom.14.7. It teaches the importance of always doing what is right and honourable. We do not know who will follow in our steps and we do not know where our actions will be reported.
joy: the usual word for “grace” (charis).
consolation: “encouragement” J.N.D. It was as if Philemon himself had come to prison and drew alongside Paul and encouraged him.
the bowels: the heart, the inner seat of feelings of the saints. Their concerns and worries were lifted; their spirits were encouraged. What a need there is for such men and women in our day!
of the saints are refreshed by thee, brother: the word “refreshed” means to give rest, and the grammar implies that they have been refreshed and the effect continues to the present. It is as Matt.11.29: “rest unto your souls”; Lk.12.19: “take thine ease“; and Rev.14.13: “rest from their labours”. The challenge to us is: do we bring rest to the saints? It would be a tragedy if we brought grief or disturbance.
Paul desires to encourage Philemon’s exercise towards the saints and to have it continue, by hearing that Philemon had graciously received Onesimus: “Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord” v.20.
PAUL’S APPEAL TO PHILEMON FOR ACCEPTABILITY – vv.8-22
Paul makes his appeal on three grounds, based on the idea of receiving Onesimus: “thou therefore receive him” v.12; “receive him as myself” v.17:
Based on Love and Admiration for Paul – vv.8-12
“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” v.9;
Based on Loyalty and Association with Paul –vv.13-17
Loyalty: “whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel: but without thy mind would I do nothing” vv.13,14;
Association: “If thou count me therefore a partner, receive him as myself” v.17;
Based on Life and Appreciation of Paul – vv.18-22
Life: “Yea, brother” v.20;
Appreciation: “thou owest unto me even thine own self besides” v.19.
Based on Love and Admiration for Paul – vv.8-12
Verse 8
‘‘Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient.’’
Wherefore: this appeal is based on the first part of the letter, where the compassion and love of Philemon are lauded. Paul might have used his apostolic authority to command Philemon to receive Onesimus, but he knew, and we should learn, that obedience and devotion to Christ cannot be commanded. Thus, in Rom.12.1, Paul says, “I beseech …” The demeanour and attitude of the teacher will often determine whether or not his teaching is accepted. A scolding, dictatorial manner in the impartation of truth may produce a perverse response. This is no excuse for disobedience, but it should instruct those who teach to adopt a becoming attitude. There is also the expectation that Philemon would continue to grow and develop in Christianity and show Christian graces. In Christian experience there is no standing still; we either go back or go on.
though I might be much bold in Christ: “bold” means to be outspoken; to have freedom and frankness in speech. The word is used, for example, in Jn.11.14: “Then said Jesus unto them plainly, ‘Lazarus is dead.’”; Acts 4.31: “they spake the word of God with boldness’’; Eph.6.19: “that I may open my mouth boldly”; and Heb.10.19: “Having therefore, brethren, boldness to enter into the holiest”.
Such boldness towards one another cannot be in the flesh; it is only “in Christ”. Otherwise it may be interpreted as impertinence. That it is “in Christ” also gives authority for Paul’s request and denotes the expectation of obedience. When in the sphere of being “in Christ” we have no logical alternative but to obey.
to enjoin thee: this is a strong word and means literally ‘to appoint over’, thus implying an order, a command or a charge. It occurs ten times in the New Testament, but Paul uses it here only. For example, it is used by Luke: “He commandeth even the winds and water, and they obey Him” Lk.8.25; “they besought Him that He would not command them to go out into the deep” Lk.8.31; “Lord, it is done as Thou hast commanded, and yet there is room” Lk.14.22. While Paul appeals to Philemon, he could also have commanded him.
that which is convenient: befitting, comely. It implies a moral obligation to obey that which is suitable to Christianity. We cannot expect saints to obey what is not fitting and appropriate to our Christian profession. All teaching has in view the cultivation of that which is becoming to the testimony. This affects every aspect of life. We should have no compartments where Christ is not welcome. We should have a Spirit-instilled sensitivity and thus seek to promote that which is morally befitting. This means we should scrupulously avoid unbecoming interactions with the opposite gender; doubtful and shady dealings in the business world; involvement in salacious and double-meaning jokes; telling lies and being deceptive; immodest dress and crude language; everything should be “as becometh saints” Eph.5.3.
The only other occurrences of the word here translated “convenient” in the New Testament are in Eph.5.4: “neither filthiness, nor foolish talking, nor jesting, which are not convenient”; and Col.3.18: “Wives, submit yourselves unto your own husbands, as it is fit in the Lord.”
Paul, very courteously and diplomatically, now gives the basis of his appeal: Love and Admiration. In vv.9-12, Paul uses seven ‘levers’ to reach Philemon’s heart:
- Love: “for love’s sake” v.9
- Paul’s age: “Paul the aged” v.9
- Paul’s circumstances: “a prisoner” v.9
- Onesimus’ salvation: “my son … whom I have begotten” v.10
- Onesimus has changed: “but now profitable” v.11
- Paul sent him back: “whom I have sent again” v.12
- Receiving him would be like receiving Paul: “that is, mine own bowels” v.12
Verse 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.’’
Love: “for love’s sake”
yet for love’s sake: this could be love for the Lord, or for Paul, or for Onesimus. Likely it has in view the broad principle of Christian love that pervades every aspect of Christian life. The guiding motive should be: he who is loved should love, and he who has been forgiven should forgive. Where a person refuses to love or forgive it is questionable if he or she has experienced love and forgiveness. Paul wants Philemon to live up to his name, which means ‘loving one’ or ‘one who kisses’.
True Christian love does not weigh the pros and cons of a matter to discover what is in it for self: it acts beyond mere duty. W.G. Scroggie says, so pointedly, “It is not duty that inspires love, but love that moves us to duty.” We could say that duty brings a sense of obligation, but love acts in the sweetness of communion.
There can be a reluctant duty or, in contrast, a willing desire. The willingness of the Lord Jesus is seen from the language of Ps.40.8: “I delight to do Thy will”; compare Heb.10.9. This was typified in the Hebrew servant: “I love my master … I will not go out free” Ex.21.5.
I rather beseech thee: Paul approaches Philemon in the correct spirit and here he continually begs, entreats or beseeches. This is the word of v.10 and Rom.12.1; 2Cor.2.8; 10.1; and Phil.4.2. It could be translated, “I beg of you please”.
Paul’s Age: “Paul the aged”
This was very telling: ‘I am an old man and in prison’: how could Philemon refuse?
being such an one as Paul the aged: at that time Paul was around 60 years old but the toil and trials of his service for Christ had all left their mark. At the stoning of Stephen, he is called “a young man” Acts 7.58, and this change had taken place in about thirty years. How ashamed we feel as we think of his toil for the Lord and compare it with ours! Respect for the aged man was expected. One wonders if such an appeal would be heeded today!
By changing one Greek letter, “Paul the aged” could read, ‘Paul the ambassador’ but the Authorised Version presents a more weighty and emotional argument and is thus preferred.
Paul’s Circumstances: “a prisoner”
and now also a prisoner of Jesus Christ: as with v.1, where in the Revised Version “of Jesus Christ” is changed to “of Christ Jesus”, so here. This is to show that Paul is in touch with the heavenly Man and is enabled to rise above all circumstances of earth. Again we quote Scroggie: “The plea is not only pathetic; it is majestic.”
Again we note the principle that there is a right way of saying right things. In ministry, reaching the emotions and affections is essential. We recall that the Lord had a fire as well as food in John chapter 21; that is, He had both warmth and nourishment for His own. What a lovely balance!
Verse 10
‘‘I beseech thee for my son Onesimus, whom I have begotten in my bonds.’’
Onesimus’ Salvation: “my son … whom I have begotten”
I beseech thee for my son Onesimus: In J.N. Darby’s translation, following the order of the Greek, v.10 reads: “I exhort thee for my child, whom I have begotten in my bonds, Onesimus”. Note that the order of the words keeps the name Onesimus to the end, as a surprise, but, more importantly, as an emphasis. Paul could have described Onesimus as ‘thy slave’, or ‘the runaway’, or ‘the thief’, etc., but what tenderness is seen in the expression “my son”!
whom I have begotten in my bonds: undoubtedly Paul was “in his own hired house” Acts 28.30, meaning that he was under house arrest, yet he was still busy serving the Lord. Our circumstances are no excuse for sloth and indolence. As we remember that these letters came from prison, it illustrates what he later wrote to Timothy: “be instant in season, out of season” 2Tim.4.2, and the reason is that “the word of God is not bound” 2Tim.2.9.
Verse 11
‘‘Which in time past was to thee unprofitable, but now profitable to thee and to me.’’
Onesimus has Changed: “but now profitable”
This is probably a play on Onesimus’ name, which means ‘profitable’. In the past he proved to be the opposite but this shows clearly that salvation makes a dramatic change in a person’s life. This change could not have been more startling: from unprofitability to profitability. The power of God in salvation is available in the gospel and there is no case too hard for the Lord. Christianity knows nothing of hopeless cases. By describing him as “unprofitable”, Paul shows that he took Onesimus’ crime seriously and had no desire to pass it over glibly.
in time past … but now: this language is very like Ephesians chapter 2, where the subjects of regeneration and reconciliation are found and we have the two great ‘buts’: “But God” v.4, and “But now” v.13.
Verse 12
‘‘Whom I have sent again: thou therefore receive him, that is, mine own bowels.’’
Paul Sent him Back: “whom I have sent again”
Whom I have sent again: this highlights what was taught earlier: the principle of restitution. Also, the fact that Onesimus was prepared to go back and face his past reveals the reality of conversion. Slavery was an accepted fact of life at that time and Paul is not rebelling against contemporary society, nor is he intending to undertake the position of a social worker. We recall 1Cor.7.20,21: “Let every man abide in the same calling wherein he was called. Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather.”
Receiving him Would be Like Receiving Paul: “that is, mine own bowels”
Thou therefore receive him, that is, mine own bowels: now, at last, the apostle tells Philemon what he really wants: “receive him”. However, Philemon was not to receive him reluctantly and grudgingly but he was to be received as if Paul himself had arrived! In this we see a picture of our acceptance before God: we have no acceptance before Him apart from being “in Him” (our Lord Jesus Christ) and this means we are “accepted in the Beloved” Eph.1.6.
Based on Loyalty and Association with Paul –vv.13-17
Loyalty: “whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel: but without thy mind would I do nothing” vv.13,14;
Association: “If thou count me therefore a partner, receive him as myself” v.17.
Verse 13
‘‘Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel.’’
Paul wanted Philemon to know that he was not sending Onesimus away because he was a nuisance and Paul was glad to be rid of him. Rather he would have “retained” him. This means he would have ‘held him fast’, as can be seen from the following occurrences of the word: “hold fast that which is good” 1Thess.5.21; “if we hold fast the confidence …” Heb.3.6. Such was the change in Onesimus that he became suitable company for Paul. However, his past life had to be sorted and regularised so that he could be useful in the service of God.
Paul makes three pertinent statements about the situation:
in thy stead: first, Onesimus may have served in the work of the Lord, in the company of Paul, as on the behalf of Philemon.
he might have ministered unto me: second, Onesimus would have been useful in performing deacon service to Paul. This lifts him from a bondslave to a deacon, which puts the emphasis on his service rather than his slavery.
in the bonds of the gospel: third – and another point that would have weighed heavily with Philemon – how could he refuse this plea from a man who was suffering and yet was prepared to do what was right in sending back the runaway thief? Note also that Paul’s bonds were for the gospel, not for any crime.
Verse 14
‘‘But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.’’
without thy mind would I do nothing: even the apostle would not presume to make decisions for another. We must not take friendships for granted or take advantage of any situation that could be turned by us to our benefit while disadvantaging another. There are certain decisions that, of necessity, must be made personally.
In v.13 Paul would have kept Onesimus with him and the tense used indicates that this was his desire for a period of time. However, in v.14 the tense is different and means that after weighing up the situation he came to a decision. There are practical lessons to be learned from Paul’s behaviour in this circumstance:
Always consider a matter from many angles before making a decision.
Paul was prepared to sacrifice what would have been for his comfort, in order to do what was right, and so should we.
To retain something that rightly belongs to another is fraud.
Onesimus going back was a testimony to the reality of his salvation: for him not to have gone back would have left the gospel open to the allegation that salvation sanctifies and excuses wrongdoing.
The principle of going right to where the problem arose is clear;
this is also seen in the lives of so many personalities throughout the Bible.
that thy benefit should not be as it were of necessity, but willingly: we have already noted that devotion cannot be forced. The Tabernacle work was supported by those who were “willing hearted” Ex.35.5,22. The Lord looks upon such people with pleasure: “so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver” 2Cor.9.7.
Verse 15
‘‘For perhaps he therefore departed for a season, that thou shouldest receive him for ever.’’
The word “receive” in v.15 is related to, but slightly different from, that translated “retained” in v.13, and these together suggest the meaning, ‘I would fain have kept him, but he was your property to retain’.
he therefore departed: Paul is very diplomatic in his use of language. He does not say, ‘he fled in disgrace as a thief’, but, ‘he departed’. How beautifully this illustrates the teaching that love “shall cover the multitude of sins” 1Pet.4.8. All too often the failures of the Lord’s people are paraded, and often before the unsaved. The skin of the burnt offering was kept, but the skin of the sin offering was burnt, and never seen again.
that thou shouldest receive him for ever: the word “departed” really means that he was parted; it implies that Paul saw the sovereign hand of God overruling in all these affairs. To see the hand of God in all aspects of life is a spiritual way to live. It was Joseph who said to his brethren, “But as for you, ye thought evil against me; but God meant it unto good” Gen.50.20. We ought to keep in mind Rom.8.28: “we know that all things work together for good to them that love God …” Such an attitude will keep us from complaining and murmuring and will maintain in us a thankful spirit.
Verse 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?’’
not now as a servant, but above a servant, a brother beloved: Paul expected that the evangelical heart of Philemon would overcome any hostility towards Onesimus. The gospel makes such a difference that a bondslave becomes a brother, and not only so, but “a brother beloved”. It is not that he is no longer a slave, but the gospel overcomes all social, sexual and spiritual barriers: “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” Gal.3.28. “In Christ” is where grace has placed us. The verse just quoted from Galatians has nothing to do with church order and the role of a sister in the assembly, as is so frequently misinterpreted. Class distinctions, haughtiness, snobbishness, etc. have no place among believers. Academic qualifications are most useful in the world, but not in the assembly. In the assembly we meet as brothers and sisters, not as doctors and professors. We ought to remember as we write a letter of commendation that we do not commend a doctor but a brother.
specially to me, but how much more unto thee, both in the flesh, and in the Lord: Scroggie’s remark regarding this expression is worth quoting: “‘in the flesh’ – he had the brother for a slave; ‘in the Lord’ – he had the slave for a brother”.
Verse 17
‘‘If thou count me therefore a partner, receive him as myself.’’
This request, so appealing, based on association, could not be refused. Paul lifts Philemon to the level of a close companion in full fellowship with all that he is doing.
Based on Life and Appreciation of Paul – vv.18-22
Life: “Yea, brother” v.20;
Appreciation: “thou owest unto me even thine own self besides” v.19.
Verse 18
‘‘If he hath wronged thee, or oweth thee ought, put that on mine account.’’
Note how Paul, as a shrewd accountant, balances the books: ‘I owe you’ v.18, but ‘you owe me’ v.19: “thou owest unto me … thine own self”.
If he hath wronged thee, or oweth thee ought: in the “if” there is no thought of doubt; rather it is the “if” of argument. It acknowledges sin and wrong: “he … oweth thee”. There is no overlooking of the sin; that must be faced, but Paul is prepared to make restitution because it is not possible for Onesimus to do so. The lesson is plain that new life does not cancel old debt.
put that on mine account: here is a good illustration of the doctrine of substitution. It is the word translated in Rom.5.13 as “imputed” and means ‘to charge to another’s account’. Another would pay the debt that he had incurred. How we rejoice that there was One Who paid the debt on behalf of all and every believer delights in the tremendous currency used, His own “precious blood” 1Pet.1.19.
What guarantee had Philemon that Paul would pay? The answer is in the next verse.
Verse 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: Paul’s letter was the guarantee. His word was his bond. What an example for us all! Are we men and women of our word? It would also teach us to be careful what we say or sign. When we put our name to some document we are expected to stand over what is written therein. As a line of further study for each reader we note that the phrase “I Paul” is used six times in the Scriptures: 2Cor.10.1; Gal.5.2; Eph.3.1; Col.1.23; 1Thess.2.18; and here. Paul was marked by personal integrity.
I will repay it: Paul believed the Lord would provide the means to pay any necessary debt. He was not preaching in order to make himself rich. He never appealed for funds or hinted as to what his personal needs were. He had a higher motive than materialism, and he lived by faith, in absolute dependence on God.
albeit I do not say to thee how thou owest unto me even thine own self besides: as discussed above, Paul balances what he might owe to Philemon, v.18, by this gentle reminder of how much Philemon owes to him.
Verse 20
‘‘Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord.’’
Yea, brother: this is a tender appeal on the basis of the Christian family relationship. Another of Scroggie’s comments is worth stating: “There are only two brotherhoods – that of race and that of grace.”
let me have joy of thee in the Lord: the word translated “have joy” means to help or profit, and is likely a play on the name of Onesimus, which means ‘helpful’ or ‘profitable’. This is highlighted when we see how similar the name Onesimus is to the original word for “have joy” used here, oninemi. It is as if Paul wants Philemon to be his ‘Onesimus’: that is, profitable to him! See v.11.
refresh my bowels: to receive spiritual refreshment is a great blessing. In v.7 Philemon had been commended for this, in relation to his work towards the saints. It was also a feature of Stephanas, Fortunatus and Achaicus: “they have refreshed my spirit” 1Cor.16.17,18. The recovery of the Corinthians caused refreshing to Titus: “his spirit was refreshed by you all” 2Cor.7.13. Thus we learn what brings refreshment to a spiritual man:
- Fulness in Relationship, Philemon 7
- Forgiveness in Rebellion, Philemon 20
- Faithfulness in Reporting, 1Cor.16.17,18
- Fruitfulness in Recovery, 2Cor.7.13
in the Lord: all that Paul desired Philemon to do was in the sphere of His Lordship. We cannot expect others to comply with requests which are not within that sphere. He must have authority in all aspects of our lives.
This second reference to “in the Lord” in v.20 is rendered “in Christ” in Darby’s translation and the Revised Version. “In the Lord” is the sphere of responsibility, whereas “in Christ” is the sphere in which refreshment is experienced. This shows that the refreshment is neither natural nor emotional.
Verse 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 I wrote unto thee: it is not cringing, unwilling obedience that is demanded; rather it is the obedience of love and devotion.
knowing that thou wilt also do more than I say: because of the character of this obedience, Paul is confident that Philemon will go beyond mere duty; thus he expresses his confidence in Philemon’s generosity: “thou wilt also do more than I say”. This reflects the benevolent character of God, Who does “exceeding abundantly above all that we ask or think” Eph.3.20.
Verse 22
‘‘But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.’’
Here there are two matters: a dwelling to be prepared and a desire for prayers.
In v.4 Paul prays for Philemon and here it is reciprocated. We really do need each other and we also need to pray for each other. We have learned through life that “none of us liveth to himself” Rom.14.7.
prepare me also a lodging: hospitality was most essential in those faraway days when inns were places of ill repute and not suitable for Christians. It is hardly much different in our day. Many such places are marked by a style of living which is not compatible with Christianity. We ought to remember the injunction of Heb.13.2: “Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.”
While this ought to be the exercise of all saints, it is incumbent on those who take the lead among the saints to be “given to hospitality” 1Tim.3.2.
a lodging: the only other mention of this word in the New Testament is in Acts 28.23: “there came many to him into his lodging”. This place is called a “hired house” Acts 28.30. It carries the idea of looking after strangers. In its verb form it is found in Acts 10.6: “he lodgeth with one Simon a tanner”; Acts 21.16: “Mnason of Cyprus, an old disciple, with whom we should lodge”; Heb.13.2: “some have entertained angels unawares”.
The Lord’s people do not require a five star hotel. Elisha was happy with little. Note 2Kgs.4.10: “Let us make a little chamber, I pray thee, on the wall; and let us set for him there a bed, and a table, and a stool, and a candlestick: and it shall be, when he cometh to us, that he shall turn in thither.” There was nothing elaborate, but all was comfortable, clean and functional.
In the matter of entertaining, we may ask who receives the greater blessing. Paul wrote, “Gaius mine host, and of the whole church, saluteth you” Rom.16.23. Was Gaius or Paul more greatly blessed? When the home in Bethany was opened to the Lord, who was more greatly blessed? The value of hospitality should be assessed in its spiritual, not merely its social, context.
for I trust that through your prayers I shall be given unto you: Paul was still in prison and he assumed that Philemon and the assembly would have been praying for him. We may ask how wide is our prayer interest. Do we forget those who are out of circulation?
Very often the unseen work of prayer is more important than the visible service, as can be seen in Exodus chapter 17, where the work of Moses on the top of the mount was more important than the work of Joshua in the valley. We can do nothing greater for a person than to pray for him or her. If Paul needed the prayers of others, how much more do we?
I trust: Paul does not speak dogmatically about prayer being answered and that he would definitely arrive. While servants may have desires and make arrangements, this must always be according to His will. No man serving the Lord and guided by the Holy Spirit should be dictated to by his diary, or by human arrangements. When we make plans and arrangements we should say, “If the Lord will, we shall live, and do this, or that” Jms.4.15.
This is how the apostle behaved, as seen in the following quotations: “I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will” Acts 18.21; “I may come unto you with joy by the will of God, and may with you be refreshed” Rom.15.32; “But I will come to you shortly, if the Lord will …” 1Cor.4.19.
I shall be given: prayer is not so much to get God to accept what we want, but it is more to get us to accept what God wants. This is latent in the word “given”, or ‘granted’. It is only the will of God that can grant such a petition, since his release depends ultimately, not on Caesar, but on God.
unto you: the plural embraces all the saints. He shows no party spirit and would have nothing to do with dividing the saints into separate groups either in respect of age or gender.
PAUL’S ASSOCIATES IN PRISON AND THEIR ACTIVITY – vv.23,24
The Epistle closes as it opens, with five names: Epaphras, Marcus, Aristarchus, Demas and Lucas. These men knew the contents of the letter and were in agreement with it. Their fellowship was on the basis of commonly appreciated truth. The sweetest of all fellowship is with those who love all the truth of God.
Verse 23
‘‘There salute thee Epaphras, my fellow-prisoner in Christ Jesus.’’
Epaphras: elsewhere he is mentioned only twice: in Col.1.7,8: “as ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ; who also declared unto us your love in the Spirit”; and Col.4.12: “Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God.” We should note his spiritual
features (and these from a man who was likely named after the goddess Aphrodite):
“As ye also learned of Epaphras” Col.1.7 – his fruitfulness. The Colossian assembly was planted and established by him.
“our dear fellowservant” Col.1.7 – his fellowship. He could work with others and was appreciated by others in the work.
“who is for you a faithful minister [deacon] of Christ” Col.1.7 – his faithfulness. This was true even when he was unseen by them.
“always labouring fervently for you in prayers” Col.4.12 – his fervency. He is the only person commended by Paul for prayerfulness. This was especially important in the face of the false teaching at Colosse.
“my fellow-prisoner” Philemon 23 – his fearlessness.
Verse 24
‘‘Marcus, Aristarchus, Demas, Lucas, my fellow-labourers.’’
In this verse there are four more men. The first two are Jews and the next two are Gentiles. This shows that “the middle wall of partition” Eph.2.14, is truly gone and men of different backgrounds and characters can labour harmoniously together in the work of the Lord.
Marcus: Marcus (Mark) was a relative, perhaps a cousin, of Barnabas: “Marcus, sister’s son to Barnabas” Col.4.10. He was a son of Mary: “the house of Mary the mother of John, whose surname was Mark” Acts 12.12 – his family. He was saved under Peter’s preaching: “so doth Marcus my son” 1Pet.5.13 – his faith. We learn of his failure in Acts 15.37-39: “Barnabas determined to take with them John, whose surname was Mark. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus”.
He was the servant who failed yet he wrote Mark’s Gospel concerning the Servant Who could never fail – his fulfilment. Mark was restored to usefulness, as demonstrated here and in 2Tim.4.11: “Take Mark, and bring him with thee: for he is profitable to me for the ministry.” What a great encouragement, that our God is a God of evident recovery! If He was to set aside all who have turned aside, how many of us would remain?
Aristarchus: he is only elsewhere mentioned in Acts19.29; 20.4; 27.2; and Col.4.10. These references seem to indicate his friendship: that he was a devoted friend of Paul.
Demas: he is only elsewhere mentioned in Col.4.14 and, where Paul sadly states, “Demas hath forsaken me, having loved this present world” 2Tim.4.10. How sad! This was just about two years after Colossians and Philemon were written. It highlights the pull of the world and for Demas it seems the hardship involved in Christian testimony was too great. He did not necessarily apostatise, but wanted a more comfortable life. It reveals his fall.
Lucas: this was one of the greatest men in the New Testament, ‘Dr. Luke’. From the commencement in the Acts, right to 2Timothy, at the end of Paul’s life, Luke was consistently faithful – his fidelity.
PAUL’S AMBITION FOR PHILEMON AND THE ASSEMBLY – v.25
Verse 25
‘‘The grace of our Lord Jesus Christ be with your spirit. Amen.’’
The grace of our Lord Jesus Christ: a manifestation of grace would bring this, and every other difficulty, to a pleasant conclusion.
with your spirit: grace is to pervade the whole atmosphere in which a Christian lives. It is to go deeper than the ear, the mind, and the body; it is to be in our very spirit. It is to control us and to be seen in all our actions.
Amen: we ought to be able to say a hearty “Amen” when spiritual, Scriptural ministry is given, even when it hurts us!