PHILEMON
INTRODUCTORY SECTIONS
ON
PHILEMON
A.
Facts about the Epistle to Philemon.
B.
It was somewhat like this.
C.
Appeals Used by Paul in the Epistle to Philemon.
D.
Facts about Philemon the man, and about Onesimus.
E.
Slavery and the Scriptures.
F.
Social justice and the Scriptures.
G.
Translation and Paraphrase of Philemon.
H.
Questions on the Introductory sections.
A. FACTS ABOUT THE EPISTLE TO PHILEMON
(Pronounced Fy-LEE mun)
1.
It was written by the apostle Paul. Timothy is named as co-sender.
2.
It was written from Rome during Paul's first imprisonment, about A.D. 62.
3.
It is the only strictly private letter in the New Testament. The epistles to Timothy and Titus, though addressed to one person, dealt with matters involving the whole church.
4.
The letter is primarily a request to a man named Philemon to receive back a runaway slave named Onesimus (Oh-NESS-uh-muss). Onesimus had run away from Philemon his master, and had gone to Rome, where Paul met him and won him to Christ. Then Paul sent him back to Philemon with this letter.
5.
The letter is a gem of literary beauty. This fact is almost universally admitted. The epistle has sometimes been compared with a letter from Pliny the younger (a Roman governor about 90 A.D.), who wrote to a friend urging him not to condemn back into slavery an ex-slave who had offended. Pliny's letter is full of grace and beauty also, but it does not have the spiritual foundations nor the brotherly earnestness of the letter to Philemon. (Pliny's letter may be read in Lightfoot, Saint Paul's Epistles to the Colossians and to Philemon. pp. 318-319).
6.
Onesimus himself delivered the letter to Philemon. He travelled with Tychichus (TICKY-kuss), who delivered the letters to the Ephesians and to the Colossians. Observe that the same men sent both Colossians and Philemon (Colossians 1:1; Philemon 1:1). Note that Paul calls himself a prisoner in both epistles (Colossians 4:10; Philemon 1:1). Note that the same men send greetings; in both epistles (Colossians 4:12-14; Philemon 1:23-24). Note that in Colossians 4:7-9 Onesimus is called one of you, and that Tychicus is to give them personal news.
7.
Although Philemon is a private letter, it has been regarded as inspired scripture by the church from the very beginning. Even Marcion, the heretic in the late second century, included it in his abridged list of authentic epistles. Origen early in the third century quotes Philemon 1:9 and Philemon 1:14 as scripture.
8.
Many Christian leaders of the fourth century deprecated the epistle, and thought that it dealt with a matter too trifling to be a part of Scripture. They were interested only in creedal controversies and ecclesiastical authority. Jerome and Chrysostom defended the letter ably.
9.
The Geneva Bible (1557) has this note before the epistle: Paul, handling a base and small matter, yet, according to his manner, mounteth aloft unto God. This is a quaint but accurate description.
10.
It is hard for us to feel that the matter under discussion in Philemon is a small matter. It involved the whole future life on earth of one of God's saints. This case would become a precedent for all subsequent similar situations. The letter shows that the principles of the gospel bring good to us in every situation of life, small as well as great.
11.
The letter presents the concept of DUTY very vividly. Onesimus was to do his duty in spite of his changed spiritual condition in Christ.
12.
Outline of Philemon (memorize):
I.
Paul's greeting; Philemon 1:1-3.
II.
Paul's thanks for Philemon; Philemon 1:4-7.
III.
Paul's intercession for Onesimus; Philemon 1:8-22,
IV.
Salutations and benediction; Philemon 1:23-25.
B. IT WAS SOMEWHAT LIKE THIS
Two men stood on the rim of a mountain valley in the Cadmus range of Central Asia Minor. A narrow road led from their feet down into the Lycus river valley before them. Spread out below them lay the town of Colossae, the river dividing the city.
The men, wearing Roman togas of very ordinary style, looked at one another and smiled a bit. This was the end of the journey. The one, named Tychicus, held in his hand a rolled-up letter to be delivered to the church of God in Colossae. The other man felt of his robe to make sure a letter was still tucked in his breast.
As the city appeared before him, a swirl of memories foamed up before his mind: his last look at this scenein the moonlightgoing the other waystolen coins bumping against his thigh as he walkedthe weary week of walking at nights, to Ephesus, a hundred miles awaythe lonely ship ride, a thousand miles to Rome, suspicious people asking leading questions as he tried to keep to himselfthose dazzling buildings of Romestreet gossip about a queer prisoner there named PaulPaul? He-'d heard his master speak of Paul back in Colossae!The crooked gamblers who took his last coinHis meeting with PaulHis burning heart and tear-filled eyes as he heard of God's love for slaves and for mastersThat clean feeling as Paul's friends had baptized himThen Paul's words, You must go back to Philemon!
Now he had come backhe, Onesimus, un-helpful Onesimus! He, a slave, who had left his good master Philemon! Slaves simply did not go back voluntarily. But there he was, and there was his master's house, the corner house, across the river, right over there!
Down the steep path their feet fell heavily; the road levelled, into the city, over the bridge, around the turn, to the house. Tychicus knocked. Footfalls inside. The door opens, and Philemon's mouth falls open. ONESIMUS!
With downturned eyes the slave holds out the sweat-soiled, rolled-up letter. Philemon slowly takes it; its seal snaps open.
From Paul, a prisoner of Jesus Christ. unto Philemon.
1.
Credit is given to Dr. Dean E. Walker of Milligan College, Tenn., who furnished the inspiration for this article by a sermon at the North American Christian Convention, 1952.
C. APPEALS USED BY PAUL IN THE EPISTLE TO PHILEMON
1.
I am a prisoner; Philemon 1:1; Philemon 1:9.
2.
There is a love between us; Philemon 1:1.
3.
I am thankful for you; Philemon 1:4; Philemon 1:7.
4.
I pray for you; Philemon 1:4.
5.
You have refreshed the hearts of saints; Philemon 1:7.
6.
I don-'t command you; I rather appeal; Philemon 1:8-9.
7.
I am an old man; Philemon 1:9.
8.
I have won Oneismus to Christ; Philemon 1:10.
9.
He is now profitable to us both; Philemon 1:11.
10.
Sending him back is like sending my own heart; Philemon 1:12.
11.
You may now have him forever; Philemon 1:15.
12.
He is now your brother: Philemon 1:16.
13.
Receive him as you would receive me; Philemon 1:17.
14.
I wall pay whatever he owes you; Philemon 1:18-19 a.
15.
Don-'t forget that you owe yourself to me; Philemon 1:19 b.
16.
I have great confidence in you; Philemon 1:21.
17.
I-'m coming to visit you; Philemon 1:22.
----------------
This group of appeals used by Paul to move Philemon to receive Onesimus back could well be studied as a course in psychology for Christians.
Paul's appeals are the very essence of tact. The Scripture contains many examples of tactfulness. Christ himself was most tactful, except when dealing with reprobates, often telling stories to bring out points to people who probably deserved a bitter scolding. A harsh and legalistic approach to peoplea Do or be damned attitudeis neither helpful nor Scriptural.
D. FACTS ABOUT PHILEMON THE MAN
1.
He lived in the city of Colossae (Ko-LOSS-ee). Paul had never visited the town of Colossae personally. (Colossians 2:1).
2.
Philemon was a Christian. Philemon 1:19 plainly indicates that he had been won to Christ by Paul. Where that took place we cannot say. Perhaps it was during the time Paul preached in Ephesus, and many that were in Asia heard the word of the Lord. Acts 19:10.
3.
Philemon's wife was named Apphia (AP-fia). She also was a Christian.
4.
It seems probably that Archippus (Ar-KIPP-us) was the son of Philemon, and that Archippus served as the minister of the church in Colossae after the departure of Epaphras to visit Paul. See Philemon 1:2; Colossians 1:7; Colossians 4:17.
5.
The church at Colossae met in Philemon's house.
6.
Philemon owned a slave named Onesimus, who had run away from him.
7.
The fact that Philemon had slave(s) and a house suitable for the meeting place of the church suggests that he was a man of some wealth and social standing.
8.
Paul may have heard from Epaphras concerning Philemon's love and faith. Philemon 1:5; Compare Colossians 1:7-8.
----------------
FACTS ABOUT ONESIMUS
1.
Onesimus was the slave of Philemon who ran away.
2.
His name means helpful. This was a common name given to slaves, as were similar names indicating utility, worth, and such.
3.
Unsubstantiated legends say that many years after his conversion Onesimus became bishop of Ephesus, early in the second century. To us this seems rather unlikely.
4.
Martin Luther wrote a famous statement concerning Onesimus: We are all the Lord's Onesemi.
E. SLAVERY AND THE SCRIPTURES
1.
Slavery was a widespread institution in the world of New Testament times. There were far more slaves in the Roman empire than free citizens. Slaves were obtained from many nations by the ceaseless wars fought by the Romans. Wealthy Romans sometimes owned ten to twenty thousand slaves, who did all the menial and sometimes much of the mental work in the families. While Greece is sometimes called the cradle of democracy, there were more slaves in Athens during the days of their great philosophers than freemen. This social condition tended to undermine society by making the citizens lazy, and giving them time for philosophizing, politicking, immorality, and gambling.
2.
The philosophers, such as Aristotle, did not regard slaves as human beings, but as property, as extensions of the master's body.
3.
Extreme cruelty to slaves was nothing uncommon, and several slave uprisings occurred (e.g. Spartacus). One Roman, Vedius Pollio, a friend of the emperor Augustus, kept a tank of conger-eels in his garden. Slaves who incurred his displeasure were thrown to these eels to be killed and eaten.
About 60 A.D. in Rome four hundred slaves belonging to one master were killed because one of them had slain the master, after terrible provocation. That is if the tales are true. In defense of this act the historian Tacitus said that killing an entire slave household after such offenses was an old custom to deter further disobedience.
Crucifixion was the common punishment for even petty thievery by slaves.
4.
In the Old Testament slavery was accepted as an existing social institution, and regulated. Foreigners might be purchased and kept as bondmen. Leviticus 25:44-46. Israelites were not to be sold as bondmen. Leviticus 25:39-43. Hebrews sometimes got into slavery to their own brethren as a result of debt, but Hebrew slaves had to be liberated after seven years. Leviticus 25:39-43; Deuteronomy 15:12-15; Exodus 21:2-4. Hebrew slaves could bind themselves to their masters permanently. Exodus 21:5-6; Deuteronomy 15:16-18, Cruelty to slaves was forbidden and punishable. Exodus 21:26-27; Deuteronomy 23:15. Slaves (even foreign ones) could take part in the Hebrew feasts with their masters. Exodus 12:47-49. Stealing and selling people as slaves was a capital offense. Exodus 21:16; Deuteronomy 24:7.
5.
All in all the O.T. regulations for the Hebrews concerning slavery were much milder than those in other nations at the same time. A comparison of the O.T. laws about slavery with those in the Code of Hammurabi will verify this.
6.
Even so the O.T. stipulations about slavery are not as perfect as those in the N.T. In the O.T. age God overlooked (winked at) many actspolygamy, slavery, etc.that the N.T. principles condemn. See Acts 17:30. We are glad to live under the new covenant.
7.
The N.T. sets forth no revolutionary edicts abolishing slavery as an institution. But it does set forth principles of conduct that inevitably lead to the abolition of slavery.
8.
Some N.T. Scriptures regarding slavery:
a.
Galatians 3:28There is neither bond nor free in Christ.
b.
Colossians 3:22-25; Colossians 4:1Slaves, be heartily obedient. Masters, be fair.
c.
Titus 2:9-10Slaves, be in subjection.
d.
1 Timothy 6:1-2Slaves, count your masters worthy of honor.
e.
Ephesians 6:5-9Slaves, be obedient. Masters, be gracious,
f.
1 Corinthians 7:20-24Do not try to make radical changes in your social position, e.g. into or out of slavery.
g.
Book of PhilemonReceive the slave as your brother.
9.
These New Testament teachings on slavery have done their job. They have created good will. They have prevented needless civil disturbances and lawlessness. They have brought freedom.
If the New Testament preachers had advocated an immediate and total end to slavery throughout the Roman empire, they would have produced unmanageable social disorders. Vast numbers of people would have been dislocated and left without employment, when they were neither economically, socially, educationally, nor emotionally prepared to survive as free citizens. The principles set forth by Christ and the apostles made the slaves to be brothers and equals with their masters. This inevitably led to blessings for the slave, and total liberty in countless cases.
F. SOCIAL JUSTICE AND THE SCRIPTURES
The epistle to Philemon raises the question of social justice in the earth. This is a hot question in this age with its controversies about integration of races, civil rights, welfare state programs, etc. Church councils pass many resolutions on social issues. What do the Scriptures say on this subject?
1.
God desires social justice in the world. The dishonesty and sinfulness of men will bring damnation upon them. Isaiah 42:1-4; Matthew 12:20-21; Romans 1:18.
2.
Christians are to do good works unto all men. Galatians 6:10; Matthew 5:13; Romans 12:17-21; Ephesians 2:10; Ephesians 4:28; Titus 2:14. In the steps of God's people the fir tree and the myrtle tree should come up instead of thorns and briars. Isaiah 55:13. Thus social blessings have risen and will arise wherever there are Christians.
3.
As Christians and as citizens of the USA we have liberty to pressure our legislators and executive officers to enforce just and equal treatment of all citizens and to suppress wickedness. Civil officers are appointed by God as avengers of wrath upon evil doers. Romans 13:1-4. If we as Christians do not stand up for right, then selfish, grasping, heartless, impenitent evil doers (even religious evildoers!) will wipe their feet in our faces and make our lives unbearable.
4.
However, this question arises: Are such civil and social efforts the main work of the church? Do we bring in the kingdom of God by social legislation? To this we answer a resounding NO!
Many modern churchmen have gone off on this tangent. They think that pressure for social change is the primary (if not the only) work of the church in this generation. Such people have closed their eyes to the sinfulness in men's hearts, and to the examples of Christ and his apostles.
5.
Neither Christ nor his apostles nor the early Christians entered upon great political crusades to rectify existing social evils. They knew that the gospel was the power of God unto salvation, not man's efforts to pull himself up by his own bootstraps, Christ refused to be a judge or a divider of men's earthly possessions. He warned us to beware of coveting earthly goods. Luke 12:13-15. Paul never led any protest parades against slavery before the Roman senate. He did not organize a mob of gladiators to go through the Roman market-place, burning, looting, and killing in the name of justice. The early Christians sent no resolutions to Caesar. We regard their restraint in these matters as the right example for us to follow.
6.
Economic and social advancement will not take away the sinfulness of men, and the sinfulness itself causes the misery in society. Romans 1:28-32. A man who is a liar, drunkard, thief, adulterer, or loafer in a slum will almost certainly still be a liar, drunkard, thief, adulterer, or loafer in a new apartment. There are circumstances wherein a government might well help some people with housing or relief (but shame on the church for not doing it!), but these acts will not change the sinfulness in people.
7.
The Scriptures plainly predict that there will be war, sin, and trouble until the end of the world. Matthew 13:30; Matthew 13:40; Luke 18:8; Revelation 20:8; Matthew 24:37. Even those who do not believe the predictions of the scripture should be able to see that all human history points to more war and trouble. It is a foolish and hopeless goal to assume that we can make a paradise out of the present world and society. We hope to save some out of the world, and to do as much good as we can in the world. But we expect to find tares along with the good grain until Christ returns.
8.
Christians are taught to set their prime hope upon the world to come, upon the blessings to be brought to us at the revelation of Jesus Christ from heaven. 1 Peter 1:13; Titus 2:13; Romans 8:18; John 14:1-3; Colossians 1:5.
9.
Some so-called liberals, desiring to find justification for their political and social meddling in the name of religion, and not finding it in the New Testament, turn for endorsement to the Old Testament prophets. These men are set forth as great examples and pioneers of social reform, while at the same time emphatic denials are made that they received objective revelations from God or made predictions of distant events by divine inspiration. Such use of the prophets is to be condemned. Why?
(1)
The prophets plainly made predictive statements, even predictions of far distant events. Only by tearing passages out of their books can such statements be dodged.
(2)
The prophets spoke to Israel, not to all the world. Israel was the people of God, and if it is to be equated with anything in this present dispensation, it must be equated with the church, not the whole world. Among the people of God (both Israel of old and the church now) social righteousness was obligatory. Heathen nations were sometimes condemned for gross wickedness (e.g. Amos chs. 1, 2, and Jonah), but no consistent attempt was made to force them into the righteous mold of Israel. Similarly the evangelists of New Testament times made almost no attempts to force non-Christians by political pressure into the righteous mold of the gospel.
G. PAUL'S EPISTLE TO PHILEMON
(translation and paraphrase)[1]
[1] This is first of all a precise translation from the Greek New Testament. To the translation we have added some additional words to make the meaning of the Greek as complete as possible and to improve the English. The words in parentheses are the paraphrased additions.
1.
(This is a short note from) Paul, a captive of Christ Jesus (I-'m in bonds!), and (from) Timothy, the brother (you know well),to Philemon, (our) beloved (friend) and our co-worker,
2.
and to Apphia, the sister (we love greatly[2], and to Archippus, our fellow-soldier (in Christ's army), and to the church (that meets) in your (sing.) house.
[2] Several Greek manuscripts, also some Latin and Syriac, describe Apphia as beloved, or most beloved.
3.
(May all divine) favor (be) upon you, and peace (also), from God our father and (from our) Lord Jesus Christ.
4.
In my prayers I give thanks to my God always, making mention of you (sing.),
5.
hearing (as I do) about the (sincere benevolent) love and the faith which you have toward the Lord Jesus and to all the saints (the holy brethren in the churches)
6.
(I pray) that the share which you have in the faith (of Christ) may become active (and working) in (ways that will rise up from) a full knowledge of every good thing that is (known) among us, for (the sake of) Christ.
7.
I have had much joy and encouragement from your love, because the hearts of the saints have been refreshed through you (and your good deeds), (my) brother. (Indeed the aftereffects of your refreshing deeds still continue.)
8.
So though I have plenty of boldness to command you to (do) the thing that is proper,
9.
(yet) for love's sake I rather (just) urge (you)being such a one as (I am), Paul, an old man, and now also a captive of Christ Jesus
10.
I urge you regarding my child, (one) whom I have begotten (while I have been) in these bonds, (none other than) Onesimus,
11.
the (very) one who was formerly of no value to you, but (who) now is of good value to you and to me
12.
I have sent him to you, (Onesimus) himselfthat is (I have sent) my (own very) heart (in sending him);
13.
whom I wanted to keep back with me so that he could serve me in your place in (the service due from you in) the bonds of the gospel.
14.
But without your knowledge (and consent) I was not willing to do anything, so that your good (work) might not be (done) because of compulsion, but because of (your) free will.
15.
For perhaps he was separated (from you) for (a short time,) an hour, that you might (in the fullest manner) have him (with you) forever,
16.
no longer as a slave but (over and) beyond a slave, a brother beloved, (beloved) most of all by me, (and yet) how much more (beloved) by you, both in the flesh and in the Lord!
17.
If therefore you accept me (as) a partner, receive him as (you would receive) me.
18.
If he has done some dishonest thing to you, or owes (you something), lay this to my charge.
19.
I Paul, with my own hand, put it in writing: I will repay (anything that is due.) (However I do not feel you will want to do this) so that I may not (have to) say to you that you owe to me even your own self.
20.
Yes, (my) brother, let me receive help from you in the Lord; refresh my heart in Christ.
21.
Because I am convinced of your obedience I have written to you (in this way), knowing that you will do even beyond the things I say.
22.
Also (now) at this same time (please) prepare a guest room for me, for I am hoping that through your prayers I may be granted to you all (my presence being somewhat of a gift from God to you).
23.
Epaphras, my fellow-prisoner in Christ Jesus greets you.
24.
(Also) Mark, Aristarchus, Demas, Lukemy fellow workers.
25.
May the favor of the Lord Jesus Christ be with the spirit of you (all). (Amen)
H. QUESTIONS ON THE INTRODUCTION
TO PHILEMON
1.
Who wrote the epistle to Philemon?
2.
Who was the co-sender?
3.
What was the place of writing the epistle?
4.
What is its date?
5.
What is the epistle to Philemon primarily about?
6.
What Roman governor wrote a letter on a related subject?
7.
Who travelled with Onesimus when he delivered the letter?
8.
What two letters did his travelling companion deliver?
9.
What evidence is there that the epistle to Philemon was early accepted as Scripture?
10.
Does the epistle to Philemon deal with a small topic? Give your own opinion.
11.
Give the outline of Philemon.
12.
On what river did the city of Colossae lay?
13.
How far from Colossae to Ephesus?
14.
How far from Colossae to Rome?
15.
List five of the arguments Paul used to present his appeal to Philemon.
16.
In what town did Philemon live?
17.
Who was Philemon's wife?
18.
Who was Philemon's son? What was his son's work?
19.
Where did the church meet in Philemon's town?
20.
From whom may Paul have heard about Philemon's love and faith?
21.
What does the name Onesimus mean?
22.
How extensive was slavery in the Roman empire?
23.
Tell three things the Old Testament said about slavery.
24.
True or false: The New Testament abolishes slavery. Explain your answer.
25.
Should Christians work for social justice?
26.
Did Christ lead political crusades for social justice?
27.
Did the apostles lead political crusades for social justice?
28.
Does social legislation take away human sinfulness?
29.
What are Christians to set their hopes mainly upon?
30.
Is our world ever to become a social paradise?
31.
Why can we, or why can we not, use the O.T. prophets as examples of religio-political social crusading?
QUESTIONS OVER THE COMMENTARY
ON PHILEMON
1.
How does Paul describe himself in his greeting?
2.
How does Paul describe Philemon?
3.
How does Paul describe Archippus?
4.
When were church buildings first built?
5.
What is grace?
6.
From whom does grace come?
7.
When did Paul thank God for Philemon?
8.
What two things had Paul heard about Philemon?
9.
What was Paul asking for in praying that the fellowship of thy faith may become effectual?
10.
What is the significance of the word knowledge in Philemon 1:6?
11.
To what does the bowels of the saints refer?
12.
What did Paul not command (or enjoin) Philemon to do what he should?
13.
Why should Paul refer to himself as Paul the aged?
14.
What other word is sometimes used rather than aged?
15.
Explain the word befitting in Philemon 1:8
16.
If Paul did not present his wish as a command, in what form did he present it?
17.
At what point in the sentence in Philemon 1:10 is the name Onesimus placed? Why?
18.
Explain the clause, I have begotten (him) in my bonds.
19.
How may Onesimus have once been unprofitable to Philemon?
20.
To whom had Onesimus become profitable?
21.
What did Paul mean by saying that he was send back his very heart in sending Onesimus?
22.
Why did Paul desire to keep Onesimus with him?
23.
Why did he send him back if he desired to keep him?
24.
Why did Paul assume that Philemon ought to minister unto him?
25.
What was to be the motivating cause of Philemon's good act? (Philemon 1:14)
26.
What significance may there be in the passive verb form was parted in Philemon 1:15?
27.
Why, perhaps, was Onesimus parted from Philemon? (Philemon 1:15)
28.
What is the significance of the verb have in Philemon 1:15?
29.
In what capacity would Philemon have Onesimus for ever?
30.
According to Philemon 1:16 how much love did Paul have for Onesimus? How much was Philemon to have for him?
31.
In what two respects was Philemon to love Onesimus?
32.
Philemon was to receive Onesimus as he would receive whom?
33.
What settlement was to be made for the wrongs Onesimus had done and the debts he owed?
34.
How did Paul make emphatic his pledge to repay?
35.
What did Paul say he hoped not to say, and yet did say?
36.
Why did Philemon owe Paul even his very self?
37.
How does the sentence, Let me have joy of thee relate to the name Onesimus?
38.
What deed would refresh Paul?
39.
Of what did Paul have confidence?
40.
What did Paul know that Philemon would do?
41.
What did Paul request that Philemon prepare for him?
42.
What did Paul hope would hasten his coming to visit Philemon?
43.
How would Paul's promised visit to Philemon strengthen the force of his appeal for Onesimus?
44.
Paul hoped that I shall be granted unto you. Explain the implication of the passive verb form.
45.
Name the five men who sent greetings along with Paul.
46.
Which of these is called Paul's fellow-prisoner?
47.
What descriptive title is applied to all five of the men?
48.
What closing benediction is found in all of Paul's epistles?
49.
What is the grace of Christ to be with? (Philemon 1:25)