Upwards Church

“It takes more than love to solve a problem; love must pay a price.  God does not save us by His love, He paid the debt for us!”   In the verses today, Paul makes two suggestions:

1. “Receive the slave as myself,” and “2. Put that [whatever he stole from you] on my account.”  This is an illustration of what Jesus Christ has done for us as believers.  We are so identified with Jesus Christ that God receives us as He receives His Son!  Plus He paid our debt!  

Here are the last verses of Philemon: 

A Partnership with Paul  (17-25)

17 So if you consider me your partner, welcome him as you would welcome me.^NRSV

In this verse Paul stated his request: welcome him. Like the father of the prodigal son in Jesus’ parable, Philemon should open his arms to welcome Onesimus back to his household and, as a new believer, to the church. God had welcomed Onesimus; so should Philemon.

The word partner is koinonon from the word koinonia, meaning fellowship or sharing

Philemon and Paul shared the koinonia described in verse 6. Paul wanted Philemon’s attitude toward Onesimus to be based on his attitude toward Paul. If Paul and Philemon had fellowship, then Philemon would have to include Onesimus as well. Paul was relying on his relationship with Philemon (their fellowship and partnership) to cause Philemon to welcome Onesimus as he would welcome Paul (v. 12).

18 If he has done you any wrong or owes you anything, charge it to me.^NIV Onesimus may have confessed some such act to Paul. The only way Onesimus could have financed his flight was to have stolen from his master money or possessions that he could sell. Even if not, he still would be in debt for the work that had not been performed in his absence. This would cause Onesimus to be extremely afraid to return to his master. It was bad enough that he had run away, but if he had also stolen money or possessions or had wronged his master in any other way, he would be in deep trouble.  Paul’s letter served as a buffer—giving Onesimus courage to return and giving Philemon the entire picture so that he might deal kindly with his slave.

Any money or possessions that Onesimus had taken certainly were long gone. Onesimus had no means to repay. Paul asked that any money stolen be charged (elloga is an accounting term) to his own account; in other words, Onesimus no longer would owe Philemon anything, but Paul would. Paul was not suggesting to Philemon that he simply forgive Onesimus’s debt; the wrong needed to be righted. Instead, Paul took on that debt on Onesimus’s behalf. Onesimus would never know whether the debt was actually demanded and repaid. All he knew was that a debt needed to be paid because of his wrong actions—but that someone else was going to pay it for him. Onesimus got a dose of true Christian love through Paul’s action.

19 I, Paul, am writing this with my own hand: I will repay it.^NRSV Often Paul would use a secretary to write his letters as he dictated them (see Romans 16:22). But sometimes at the end of the letters, he would take the pen and write a few words in order to authenticate the letters (see, for example, Galatians 6:11; Colossians 4:18). Most likely this entire letter was written in his own hand, for it was a personal letter to a personal friend. This letter was short, not filled with doctrinal teachings; it would be more effective if written by Paul. For Paul to write again the words I will repay it emphasized that he was placing himself under legal obligation to do so. Paul was not “just saying” this to placate Philemon; he meant to do so by putting it in writing. If Philemon had demanded repayment, Paul would have had to do it.

I say nothing about your owing me even your own self.^NRSV It seems that Paul knew his friend well enough to know that he would not demand repayment (vv. 19-21), but this does not lessen Paul’s generous action toward Onesimus, who knew only that someone else was paying for his wrongdoing. While Paul told Philemon to put Onesimus’s charge on Paul’s “page” in the accounting book, Paul also reminded Philemon that he (Paul) had a huge credit already, in that Philemon owed himself (that is, his conversion, his true self in Christ) to Paul. Once Onesimus’s debt was put on Paul’s page, it would be cancelled. As Philemon’s spiritual father, Paul was hoping that Philemon would feel a debt of gratitude that would cause him to accept Onesimus with a spirit of forgiveness.

20 I do wish, brother, that I may have some benefit from you in the Lord; refresh my heart in Christ.^NIV Again Paul called Philemon brother. In the matters of ledgers and debts, once Onesimus’s debt was repaid, Paul would still have a credit, for who can ever repay someone for bringing him or her to eternal life?  Paul asked that the balance be paid in kindness to Onesimus. The Greek word translated some benefit is onaimen, a word sounding much like Onesimus. Onesimus had benefited Paul (v. 11); Paul hoped that Philemon would do likewise. And as Philemon had refreshed the hearts of the saints (v. 7), he could hardly do other than refresh Paul’s heart as well. The word my is emphatic in the Greek. It is as if Paul were saying, “It is my turn to be refreshed by you.”

21 Confident of your obedience, I write to you, knowing that you will do even more than I ask.^NIV Paul’s use of the word obedience seems strong in contrast to how he had carefully worded his request throughout this letter. He may have been alluding to his apostolic authority at which he had hinted previously in the letter but had chosen not to use (v. 8), preferring instead to let Philemon’s act be voluntary (v. 14). But the word “obedience” is more flexible in Greek than in English and does not mean that Paul had been issuing orders. Instead, “obedience” here indicates a person’s response to God’s will. Paul wanted Philemon to obey in the sense of following God’s will.

Paul was not only confident that Philemon would welcome Onesimus back, but that Philemon would also do even more than Paul asked. This may have been a hint that Philemon would willingly free Onesimus so that he could return to Paul or be freed when Paul got to Colosse. We can be sure that Philemon welcomed Onesimus, but the “even more” is left unknown.

22 One thing more—prepare a guest room for me, for I am hoping through your prayers to be restored to you.^NRSV That Paul would ask Philemon to prepare a guest room in his home indicates that Paul expected to be released (see also Philippians 2:23-24). Some feel that this was Paul’s way of reminding Philemon of his apostolic authority. Or it may have been a tongue-in-cheek way of securing a kindly reception for Onesimus because Paul hoped to eventually arrive to check up on what had occurred. It is more likely that Paul was simply hoping to eventually visit these friends who had been praying for him.

His freedom would be secured through these prayers. The words your and you are plural, focusing on Philemon, Apphia, Archippus, and the church in Philemon’s house. Paul had never been to Colosse; the word restored in Greek simply means “granted” or “given as a gift” (the root of the word is charis, “grace”). For Philemon and the church in his home to have their prayers answered with a visit from Paul would indeed be a gift of grace. Paul was released from prison soon after writing this letter, but the Bible doesn’t say whether he went to Colosse.

23 Epaphras, my fellow prisoner in Christ Jesus, greets you.^NKJV The you in this verse is singular. These are personal greetings to Philemon. Epaphras was well known to the Colossians because he had founded the church there (Colossians 1:7), perhaps while Paul was living in Ephesus (Acts 19:10). Epaphras may have been converted in Ephesus and then had returned to Colosse, his hometown. He was a hero to this church, helping to hold it together in spite of growing persecution and struggles with false doctrine. His report to Paul about the problems in Colosse had prompted Paul to write his letter to the Colossians. Epaphras’s greetings to and prayers for the Colossian Christians reveal his deep love for them (Colossians 4:12-13).

It is unclear whether Epaphras was actually in prison with Paul. Paul’s words fellow prisoner in Christ Jesus may have been a metaphor of warfare or “captivity to Christ.” It is more likely that Epaphras was with Paul voluntarily and would return to Colosse.

24 And so do Mark, Aristarchus, Demas, and Luke, my fellow workers.^NRSV Mark, Aristarchus, Demas, and Luke are also mentioned in Colossians 4:10, 14. Mark had accompanied Paul and Barnabas on their first missionary journey (Acts 12:25ff.) and eventually wrote the Gospel of Mark. Luke had accompanied Paul on his third missionary journey and was the writer of the Gospel of Luke and the book of Acts. Demas had been faithful to Paul for a while but then had deserted him (see 2 Timothy 4:10). Paul had sent greetings from these same people in the letter to the Colossians. But in that letter, a man “Jesus who is called Justus” also had sent greetings to Colosse. Much speculation has been done as to why his greetings were not included here, but it may simply have been that he was absent on the day Paul wrote this letter to Philemon.

25 The grace of the Lord Jesus Christ be with your spirit.^NRSV The word your is plural, indicating that Paul sent this final blessing not to Philemon only, but to the entire church that regularly met in his home (v. 2). As Paul had begun his letter with “grace” (v. 3), so he ended it with the benediction that the believers would continue to experience God’s unmerited favor. The grace of the Lord Jesus Christ is with Christians’ spirits because the Spirit of Jesus Christ indwells the spirits (the inner selves) of believers (see Romans 8:9-11).

While this is Paul’s standard benediction, it certainly had special meaning to Philemon. It would take God’s grace working in Philemon to enable him to do something difficult, something unnatural—forgiving, welcoming, and accepting into the fellowship as a brother a slave who had, at least at a previous time, proven himself to be unfaithful and untrustworthy. It would be through God’s grace alone that this reconciliation would be possible. Yet the grace was available; Philemon only had to act upon it. If the entire letter was meant to be read to the church that met in Philemon’s home, then they too would, by God’s grace, also need to welcome and accept Onesimus. God’s grace, working in the spirits of believers, makes true fellowship and reconciliation possible within any body of believers.

 The more we look at the book of Philemon, the more we see of the hand of God.  Onesimus fled across the Roman empire trying to escape his master only to meet the very man to that his master owed his spiritual life—and found spiritual life himself! How he must have known this was no random accident.

The wrong things that you have done, the places that you have run away from, the things that you did, or that have been done to you, can be turned into the very things that bring you to Christ.

 So what happened to Onesimus?  Did Philemon grant Paul’s request?    You’ll have to listen to the last message in this series to find out!   http://ridgefellowship.org/messages/singleseries/10033.html

 Darrell

Sources:

— Bible Exposition Commentary (BE Series) – New Testament

— Life Application Bible Commentary

— Preaching the Word

In these verses we see the picture of a man greatly changed—changed by Christ. It shows us the difference that a commitment to Christ should make in a life and just how we should receive a person who has made that commitment. By the way,  Onesimus was a slave and a thief. Few people would ever want to hang around a slave much less be known as a brother to him. Yet, this is exactly what we are about to see. No matter how low or different a person is from us, we are to reach out to him and do all we can to help that person know Christ and be a part of His church. This is a clear picture of a man changed by Christ.

PAUL’S REQUEST FOR ONESIMUS / 8-16

While in prison, Paul had led Onesimus to Christ. So he asked Philemon to forgive his runaway slave who had become a Christ follower and, even going beyond forgiveness, to accept Onesimus as a brother. As believers, we should forgive as we have been forgiven (Matthew 6:12; Ephesians 4:31-32). True forgiveness means that we treat the one we’ve forgiven as we would want to be treated. Is there someone you say you have forgiven, but who still needs your kindness?

8 Therefore, although in Christ I could be bold and order you to do what you ought to do.^NIV The word therefore carries on the thought from verse 7—the love Philemon had shown to the other believers ought to be extended to include Onesimus. Such a request would be bold indeed; in the Roman Empire, a master had the right to kill a disobedient slave. In any other situation, Onesimus’s action of running away would have signed his death warrant. But Onesimus had met Paul, and Paul knew Philemon, so Paul mediated because of their common brotherhood in Christ.

Paul first described his right to make this appeal to Philemon. Paul was Philemon’s friend and spiritual father (v. 19), but Paul was also an elder and an apostle with authority in Christ. Paul was subtly reminding Philemon of his authority. Paul could have used his authority with Philemon and ordered him to deal kindly with his runaway slave. But Paul based his request not on his own authority, but on his friendship with Philemon and Philemon’s commitment to Christ. Paul wanted Philemon’s heartfelt, not grudging, obedience. Paul would explain to Philemon what he ought to do but would not enforce it, hoping, instead, that Philemon would respond by his own choice (v. 14).

9 Yet I would rather appeal to you on the basis of love—and I, Paul, do this as an old man, and now also as a prisoner of Christ Jesus.^NRSV Although Paul certainly had the authority to tell Philemon what to do, he preferred not to use his authority in this particular situation. He wanted Philemon to make the final decision. The love to which Paul referred may have been Paul’s love for Philemon, Paul’s love for Onesimus, Philemon’s well-known love for the believers (vv. 4-5, 7), or the virtue of Christ-like love in general. In any case, Paul would make his appeal for Onesimus on the basis of love. Paul appealed to Philemon not so he could exercise his authority; instead, he appealed from his heart because of his concern for this new believer’s future.

Yet Paul’s authority was not to be completely forgotten. Philemon ought to be motivated to follow Paul’s advice, not only because Paul was a friend and spiritual mentor, but for two other reasons: 

1.  First Paul was an old man. By referring to himself as an old man, Paul was asking for Philemon’s respect as an elder
2. Paul described himself as a prisoner of Christ Jesus. Paul was a representative of Christ whose commitment to his calling had landed him in prison. Paul could do nothing more than write this note to help Onesimus—he couldn’t go with him back to Colosse. Paul’s authority in his appeal to Philemon came not from position or popularity, but from Christ alone.

10 I appeal to you for my son Onesimus, who became my son while I was in chains.^NIV In the Greek text, Onesimus’s name is the last word in this verse. Paul skillfully crafted this letter, with its introduction and sincere compliments to Philemon, here beginning to state his appeal but only giving Onesimus’s name at the last possible moment, and then never getting to the actual appeal until verse 17. Paul approached Philemon with tact and humility.

Philemon probably had been angered that his slave had disappeared (in Roman times, it was like losing a piece of valuable property). , Paul first explained that his appeal was on behalf of someone who had become his son during Paul’s imprisonment—that is, someone Paul had led to Christ from prison. Philemon would be dealing with a fellow believer. “And, by the way,” Paul added, “it’s Onesimus. Remember him?” That Paul called Onesimus a “son” reveals their close relationship. Paul used tou emou teknou (my child) elsewhere only of Timothy and Titus (see 1 Timothy 1:2; Titus 1:4), although he often used the father/child analogy for those he had led to Christ (see, for example, 1 Corinthians 4:14-15; 2 Corinthians 6:13; Galatians 4:19; Philippians 2:22).

What incredible providence had brought this runaway slave to the door of Paul’s prison—Paul, who also had led this slave’s master to the Lord!

11 Formerly he was useless to you, but now he has become useful both to you and to me.^NIV Onesimus’s name in Greek means “useful.” The name was a common name for slaves and is found in many ancient inscriptions. A nameless slave might receive this name in the hopes that he would live up to it in serving his master.

Paul used a play on words, saying that Onesimus had formerly been useless (achreston) to Philemon but had become very useful (euchreston) both to Paul and, potentially, to Philemon. Under Philemon’s service, Onesimus had failed to live up to his name. Phrygian slaves were referred to stereotypically as useless and undependable. Paul was confident, however, that this new man with his new life in Christ would live up to his name if Philemon would take him back. In Colossians 4:9, Paul called Onesimus a “faithful and dear brother” (NIV). Onesimus had become known for his faithfulness.

It is interesting to note that Paul did not ask Philemon to free Onesimus. Paul didn’t condemn or condone slavery, but he worked to transform relationships. The gospel begins to change social structures by changing the people within those structures. There were several million slaves in the Roman Empire at this time. Slavery was sanctioned by law and was part of the empire’s social makeup. Because many slaves and slave owners had become Believers, the early church had to deal straightforwardly with the question of master/slave relations. In other letters, Paul simply was stating that slaves should serve well and that masters should be fair (1 Corinthians 7:20-24; Ephesians 6:5-9; Colossians 3:22–4:1). Paul was not interested in trying to change Roman culture; he wanted to build the church as a new community. In the church, relationships should be based on love, not on power or position.

12-13 I am sending him—who is my very heart—back to you.^NIV Although Paul would have liked to have kept Onesimus with him, he was sending Onesimus back, requesting that Philemon accept him not only as a forgiven runaway servant, but also as a brother in Christ. This verse suggests that Onesimus himself would deliver this letter to Philemon, so Philemon would need to make his decision as he stood face-to-face with his slave.

Paul described Onesimus as my very heart, once again as in verse 7, referring to the place of deepest emotions. Paul loved Onesimus dearly, as a father loves a child (v. 10). Paul was willing to give away “his very heart,” a part of himself, in order to return Onesimus permanently to Philemon. Onesimus had become part of Paul’s ministry team. This was a sacrifice on Paul’s part, who said, I wanted to keep him with me, so that he might be of service to me in your place during my imprisonment for the gospel.^NRSV Onesimus had truly become “useful” (v. 11)—so useful that Paul would have liked to have kept him in Rome so that Onesimus could be of service to him. Paul knew that if Philemon were available to be with Paul, he would have helped him in any way he could; therefore, if Paul had kept Onesimus, Philemon would have been helping Paul vicariously. Paul implied that he trusted Onesimus so much that Onesimus’s service could be considered in place of Philemon’s; therefore, Philemon should be able to trust him as well. Paul, imprisoned for the gospel, longed for his friends; how difficult it was for him to send away this dear “son.” Yet Paul knew it was his duty to do so—Roman law demanded that a deserting slave be returned to his legal owner (although Deuteronomy 23:15-16 states the opposite). Because Onesimus belonged to Philemon, Paul chose to send him back.

 14 But I preferred to do nothing without your consent, in order that your good deed might be voluntary and not something forced.^NRSV Paul would have liked to have kept Onesimus with him (v. 13). However, he decided not to try to talk Philemon into allowing Onesimus to return to Rome to serve Paul; Paul might have felt that this was taking undue advantage of his relationship with Philemon. Only if Philemon were to give his consent for this would it have been voluntary.

Whether Onesimus was sent back to Paul is unknown. Paul had willingly returned Onesimus to Philemon, preferring that Philemon make the final decision in the matter. The good deed probably was not allowing Onesimus to return to Paul, because the Greek structure of the sentence does not imply that Paul was asking this. Rather, Paul simply did not want to do anything about Onesimus without Philemon’s consent. Paul wanted to place no constraint on Philemon other than to deal in Christ-like kindness and love toward his slave. Paul hoped that Philemon would do a “good deed” in pardoning his slave from severe punishment, especially since Onesimus had become a new person in Christ. Philemon had to think of Onesimus not as a piece of property, but as a brother in the fellowship.

15 Perhaps the reason he was separated from you for a little while was that you might have him back for good.^NIV Paul considered that all that had happened—Onesimus’s desertion and subsequent conversion to Christ—had been part of God’s providence. God can overrule and bring good out of human sin and folly. Onesimus had caused trouble and heartache, but he had become a new person, and Philemon would soon have him back. The Greek means, “have him for yourself in full possession.” The little while of Onesimus’s absence would be overshadowed by the devotion that would bind him to his master for good. They would be together for eternity, but Paul also wanted Philemon to take Onesimus back into his service permanently now.

Paul may still have hoped that Onesimus would be returned to him. However, he knew that true reconciliation could only occur if (1) Onesimus himself went back to Philemon willing to return to service, and (2) if Philemon willingly accepted Onesimus back.

16 No longer as a slave, but better than a slave, as a dear brother. He is very dear to me but even dearer to you, both as a man and as a brother in the Lord.^NIV For Philemon to accept Onesimus back, he would have to do so with the understanding that Onesimus had a new status—he was a person (that is, not merely a possession), and he was also a brother in the Lord.

The phrase no longer as a slave has caused much debate. Was this Paul’s way of asking Philemon to free Onesimus? Or was it his way of stating that there should be a new relationship of brother to brother even though they still would be master and slave? According to 1 Corinthians 7:21, Paul encouraged slaves to gain freedom if they could. , it would be consistent for Paul to ask for Onesimus’s freedom in this case. Paul’s asking for Onesimus to be part of his team would be equal to freeing him permanently. But since Paul didn’t ask for the freedom directly, we can’t be sure what he meant. If Onesimus was supposed to return to Philemon as his slave, Philemon would be expected to treat his slave in accordance with their relationship in Christ. Paul had given guidelines for slaves and masters in other letters (1 Corinthians 7:20-24; Ephesians 6:5-9; Colossians 3:22–4:1). Onesimus’s new status as a believer did not negate his responsibilities to Philemon.

Paul knew how difficult it might be for Philemon to deal with Onesimus as a dear brother after the trouble he had caused. Paul made it clear that he not only trusted Onesimus (v. 13) but that he considered Onesimus a brother in Christ. With these words, Paul deftly placed himself, Philemon, and Onesimus all at the same level. While this prisoner, landowner, and slave had very different social positions, they were equals in Christ.

While Onesimus had become very dear to Paul, he was even dearer to Philemon because Onesimus’s former relationship with Philemon had laid the groundwork for a lasting relationship between them.

The point is well made: when Christ changes a life, that life is changed eternally. Earthly relationships are changed forever. The changed person becomes a dear brother. It does not matter what the relationship has been…

•  a master-slave relationship
• a friend-enemy relationship
• a victim-criminal relationship
• a love-hate relationship
• a marriage-divorce relationship
• an abused-hurtful relationship

 If the person has been truthfully changed by Christ, then he is to be received as a dear brother. Why? Because God has put His hand upon the person and changed him forever.

Next time we’ll look at verses 17-25 which will finish the book of Philemon. 

To hear the messages from Philemon in our series Released, go to  http://ridgefellowship.org/index.php?option=com_sermonspeaker&Itemid=75  

Until next time, Darrell

Sources:

— Bible Exposition Commentary (BE Series) – New Testament

— Life Application Bible Commentary

—New International Version of the Bile

—New Revised Standard Version of the Bible

—Preacher’s Outline and Sermon Bible – Commentary

In our series, Released we are digging into the book of Philemon, (its only 25 verses!)    Here is the commentary, background and explanation of verses 1 through 7.   I included Life Applications^®   in each section, I am a HUGE fan of the Life Application^® Bible’s and Commentaries.   Here we go!

Philemon’s heart must have skipped a beat as soon as he saw who this letter was from. Paul was the legendary apostle largely responsible for the spread of Christianity throughout the Roman Empire. He was also the one who had led Philemon to Christ (v. 19). So, from the view of both his vast influence and his personal touch in Philemon’s life, the name would compel Philemon to read on eagerly. What a privilege—to have a personal letter from Paul, an inspired letter.  Only Timothy and Titus could also claim such an honor.

 1 Paul, a prisoner of Christ Jesus. Letters in Paul’s day often would begin with the writer’s name instead of adding it at the end.  So Paul always identified himself at the beginning of his letters. 

Paul wrote many letters—some during his time of imprisonment, others during his travels. He wrote to congregations to settle disputes, deal with problems, or give necessary doctrinal teaching. He wrote to friends (such as in 1 and 2 Timothy and Titus), to church congregations that he knew well (such as Ephesians and Philippians), and to believers whom he had never met (such as Romans and Colossians).

In some letters Paul would identify himself as an “apostle” of Jesus Christ for the sake of those who had never met him and/or were doubting his authority. In other letters, he would call himself a “servant” of Jesus Christ. Although neither Paul nor Timothy had visited the church in Colosse, they had, during their earlier travels, met individual Colossians such as Epaphras, Philemon, Archippus, and Apphia who, after their conversion, had returned with the gospel to their native city. So Philemon was a friend and fellow believer. But this letter does not present doctrine or give commands; instead, it is a request on behalf of another believer. Paul chose to introduce himself in this letter as a prisoner of Christ Jesus. This is the only one of Paul’s letters where he used such an introduction. Paul was indeed a prisoner, captive in Rome for preaching the gospel—the Good News of Christ Jesus (see Philippians 1:13).

And Timothy our brother. Timothy’s name is included with Paul’s in 2 Corinthians, 1 and 2 Thessalonians, Philippians, Colossians, and Philemon. Timothy was one of Paul’s trusted companions; Paul wrote two letters to him (1 and 2 Timothy).

Timothy visited Paul frequently during his imprisonment (see also Colossians 1:1) and was with Paul in Rome when he wrote this letter. Timothy was not imprisoned with Paul, but he had stayed in Rome to encourage Paul and to help with ministry needs. Timothy had grown up in Lystra, a city in the province of Galatia. Paul and Barnabas had visited Lystra on Paul’s first missionary journey (see Acts 14:8-21). Most likely, Paul had met the young Timothy and his mother, Eunice, and grandmother Lois (see 2 Timothy 1:5), during that visit. He may have stayed in their home.

On Paul’s second missionary journey, he and Silas had returned to several cities that Paul had already visited, including Lystra. There Paul met Timothy (see Acts 16:1-3). Timothy probably had come to believe in Christ through Paul, for Paul later would call him “my true son in the faith” (1 Timothy 1:2 niv). Paul and Timothy had developed a special bond, like father and son (Philippians 2:22). Timothy became Paul’s assistant and emissary—traveling with him and sometimes for him.

Although mentioned in the salutation, Timothy is not considered a coauthor. Paul wrote in the first person throughout this letter (the same is true for the letter to the Philippians).

To Philemon our dear friend and fellow worker.^NIV Philemon was a wealthy Greek landowner living in Colosse. He had been converted under Paul’s ministry (v. 19), perhaps in Ephesus or some other city where he had met and talked with Paul. During Paul’s years of ministry in nearby Ephesus, Philemon had been building up the Colossian church, which would meet in his home (v. 2).  Paul considered him not only a dear friend but also a fellow worker on behalf of the gospel. (Paul also referred to him as “brother” in vv. 7 and 20.) Like most wealthy landowners of ancient times, Philemon owned slaves. Onesimus, the subject of this letter, was one of those slaves.

2 To Apphia our sister.^NRSV Apphia probably was Philemon’s wife or another close relative who helped manage his household; otherwise, she would not have been greeted with Philemon in a letter concerning a domestic matter. At this time, women handled the day-to-day responsibilities of the slaves. , the final decision about Onesimus would have been as much her choice as Philemon’s. Paul greeted Apphia as our sister, that is, a sister in the Christian faith. Like Philemon, Apphia was a believer.

To Archippus our fellow soldier.^NRSV Archippus may have been Philemon’s son, or perhaps an elder in the Colossian church (at the end of the letter to the Colossians, Paul had given special encouragement to a man named Archippus; see Colossians 4:17). In either case, Paul included him as a recipient of the letter, possibly so that Archippus would read the letter with Philemon and encourage him to take Paul’s advice.

Paul described Archippus as our fellow soldier. Paul often used military metaphors for serving Christ (see, for example, Romans 7:23; 2 Corinthians 6:7; 10:3-5; Ephesians 6:10-18; Philippians 2:25; 1 Timothy 1:18; 2 Timothy 2:3-4). Soldiers must be disciplined, committed, and unified. So, too, believers must lead disciplined lives, stand strongly committed to the faith, and work to remain unified because they fight the same battle—that of bringing the gospel to an unbelieving and increasingly hostile world. Paul was in chains for preaching the gospel; apparently Archippus was fighting the battle well as he also worked to spread the gospel.

And to the church that meets in your home.^NIV The early churches generally met in people’s homes. Because of sporadic persecutions and the great expense involved, church buildings were not constructed at this time (church buildings were not built until the third century).

Because Philemon was one of those who had worked to begin the church at Colosse, it was natural that believers would meet in his home. The church could refer to the entire body of believers, although it seems unlikely because Paul had been writing a letter to the entire Colossian church at this same time. It may have been that, as in any large city even today, smaller groups of believers met regularly in various private homes. One group met in Philemon’s home; some in other believers’ homes, such as Nympha’s. Paul had greeted Nympha and the church in her house in Colossians 4:15. (For references to other house churches, see Romans 16:5 and 1 Corinthians 16:19-20.)

Because of the personal nature of this letter, Paul apparently chose not to include his instructions to Philemon in his general letter to the Colossians. Paul greeted the believers who met in Philemon’s home because Paul knew that not only would this group know about the runaway slave, but they would also become Onesimus’s “family” upon his return as a new believer. The church would need to understand Paul’s request and Philemon’s response to it. Then there would be no gossip, and they could immediately and lovingly accept Onesimus into their fellowship.

3 Grace to you and peace from God our Father and the Lord Jesus Christ. Paul used grace and peace as a standard greeting in all his letters. “Grace” is God’s undeserved favor—his loving-kindness shown to sinners whereby he saves them and gives them strength to live for him; peace refers to the peace that Christ made between sinners and God through his death on the cross. “Peace” refers to that inner assurance and tranquility that God places in a person, producing confidence and contentment in Christ. Only God can grant such wonderful gifts.

The phrase God our Father focuses on the family relationship among all believers as God’s children. In the context of this letter, Paul was emphasizing the family relationship that the master, Philemon, and the slave, Onesimus, had because both were believers.

By using the phrase, Lord Jesus Christ, Paul was pointing to Jesus as a full person of the Godhead and was recognizing Jesus’ full deity. God the Father and Christ the Lord are coequal in providing grace and peace.

4 When I remember you in my prayers, I always thank my God.^NRSV Most ancient letters included a thanksgiving for the addressee immediately after the salutation. With these words, Paul was expressing his love for Philemon (the word you is singular, as it is through the entire letter, except in vv. 22 and 25). Paul constantly prayed for churches and for individual believers who had specific needs.  

5 Because I hear of your love for all the saints and your faith toward the Lord Jesus.^NRSV Philemon had been converted under Paul’s ministry and then had returned to Colosse. Although Paul had never visited Colosse, he had heard (perhaps from Onesimus or Epaphras) about Philemon’s continued faith and love for the believers. Paul was saying that if Philemon truly loved all the believers, then he certainly would be willing to include another believer—Onesimus—in that love.

The niv reverses the words “faith” and “love” to match all of Paul’s letters where he thanked God for believers’ faith and love. However, other versions (as nrsv above) place the word “love” before “faith” as it is in the Greek text. Some scholars think that Paul purposely reversed his typical words of greeting because he would appeal to Philemon’s love later in this letter. In the Greek text, the phrase is “I hear of your love and faith which you have to the Lord Jesus and to all the saints.” The Greek word pistis can be translated “faith,” “faithfulness,” or “loyalty.” Loyalty may be a more natural meaning for Paul’s usage here. Paul always thanked God for Philemon because of his faith and love that had ministered to many believers in Colosse and, Paul hoped, would continue to be true with Onesimus.

The phrases love for the saints and faith toward the Lord Jesus are often connected in the New Testament epistles because faith in Christ brings us into a new community based on love. Love is required to unify the community of believers. Love and faith reinforce each other.

 6 I pray that you may be active in sharing your faith, so that you will have a full understanding of every good thing we have in Christ.^NIV This verse describes Paul’s prayer for Philemon.  After all, the more share the blessings of Christ with others, the better we know Christ and experience more of His blessings. Finally, the words “in Christ” explain that, as for all believers, everything Philemon was, had, and would become was because of Christ; everything he did, then, ought to glorify Christ.

7 Your love has given me great joy and encouragement, because you, brother, have refreshed the hearts of the saints.^NIV The love that Philemon showed to all the saints (v. 5) refreshed their hearts and gave Paul joy and encouragement. Philemon probably had acted out his faith among the believers in many ways beyond sharing his home for church meetings. But Paul was concerned less about Philemon’s actions than about the spirit in which he was performing them. Paul hoped that Philemon’s loving spirit—which had given others joy, encouragement, and refreshment—would also show itself in his dealings with Onesimus.

Paul had written to the Colossian church: “Epaphras . . . told us of your love in the Spirit” (Colossians 1:7-8 niv). The outpouring of love among believers is a sure sign of the Spirit’s work among them (Galatians 5:22). Philemon’s love refreshed the hearts of the saints. The word “refreshed” (anapepautai, see also v. 20) is the same word that Jesus used in Matthew 11:28 to describe the rest (“refreshment”) he would give those who came to him. Philemon had the ability to give refreshment to people. The word “hearts” is splangchna; it refers to the inner parts of the body. The Greeks used the word to describe the place of deepest emotions. Paul also used splangchna in verse 12, calling Onesimus his “very heart.” Paul’s use of the word showed his intense emotion about the situation. Paul knew Philemon’s response to his request about Onesimus would then, in turn, “refresh” him (v. 20).

Next time we’ll look at verses 8 and beyond.

To hear the messages from Philemon in our series Released, go to  http://ridgefellowship.org/index.php?option=com_sermonspeaker&Itemid=75  

Until next time, Darrell

Sources:

— Bible Exposition Commentary (BE Series) – New Testament

— Life Application Bible Commentary

— MacArthur New Testament Commentary, The