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Paul a prisoner of Jesus Christ Philemon 1 A pathetic commencement Bp. Wm. Alexander. St. Paul does not give himself the title of "apostle" in this place. The very first word in which he speaks of himself is pathetic. He refers to his chains no less than five times in this short letter (vers. 1, 9, 10, 13, 23). He feels it glorious to suffer shame for his Lord's sake, and blessed to inherit the beatitude of those who are persecuted for righteousness' sake ( Matthew 5:10 ). He literally fulfils the exhortation of St. Peter ( 1 Peter 4:14-16 ). ( Bp. Wm. Alexander. )

Benson Commentary Philemon 1:1 Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer, Philemon 1:1-3 . Paul, a prisoner of Jesus Christ — To whom, as such, Philemon could deny nothing. Paul does not call himself an apostle, because he wrote to Philemon only in the character of a friend, to request a favour rather than to enjoin what was fit, Philemon 1:8-9 ; and Timothy — Who was now with Paul at Rome, though, it is probable, not in prison; our brother — So the apostle calls him, to add dignity to his character; unto Philemon, our dearly beloved — That is, the dearly beloved of us both; and fellow-labourer — In the gospel. This shows that Paul and Philemon were personally known to each other. And to our beloved Apphia — Thought by some of the fathers to be Philemon’s wife, to whom also the business about which Paul writes in part belonged; and Archippus our fellow-soldier — In that holy warfare in which we are engaged. This person, Lightfoot thinks, was Philemon’s son. The apostle, by addressing this letter not only to Philemon, but to these persons also, and to all the believers that met in his house, and by wishing them all manner of felicity, interested the whole of Philemon’s family to aid him in his solicitation for Onesimus. Grace to you, &c. — See on Romans 1:7 . Philemon 1:2 And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house: Philemon 1:3 Grace to you, and peace, from God our Father and the Lord Jesus Christ. Philemon 1:4 I thank my God, making mention of thee always in my prayers, Philemon 1:4-6 . I thank my God, &c. — This epistle, which infinitely transcends all the wisdom of this world, gives us an admirable specimen how Christians ought to treat of secular affairs from higher principles; making mention of thee in my prayers — See Romans 1:9 ; Hearing of thy love and faith — “By telling Philemon that he thanked God always in his prayers for his increasing faith and love, he, in a very delicate manner, prepared him for listening to the request he was about to make in behalf of Onesimus. For it was telling him, in an indirect manner, that his own benevolent disposition would lead him to pardon Onesimus, although he had greatly offended him.” That the communication of thy faith may become effectual, &c. — That is, that thy liberality to the saints, proceeding from thy faith, or the fruits of thy faith communicated to them, in the many good offices which thou dost, may be effectual for bringing others to the acknowledgment of those good things which are in thee and thy family; in, or toward, Christ Jesus — Or, as others understand the verse, the apostle prayed that Philemon’s endeavours to communicate his faith in Christ to others, or to bring them to believe in Christ as he did, might be rendered effectual through the evident excellence of his own example and that of his family, inducing them to entertain a favourable opinion of that religion which produced such beneficial effects on the conduct of those who embraced it. Philemon 1:5 Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints; Philemon 1:6 That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus. Philemon 1:7 For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother. Philemon 1:7 . For we have great joy and consolation — Timothy and I are greatly rejoiced and comforted; in, or by, thy love — To God and his people; because the bowels of the saints — That is, the saints themselves, to whom it seems Philemon’s house was open; are refreshed by thee, brother — So the apostle terms him; not merely because he was a believer in Christ, but because he was one whom he tenderly loved. “The refreshment of which the apostle speaks was produced by the relief which Philemon’s works of charity brought to them in their distresses. And the saints who were thus refreshed were not those only who lived in Philemon’s neighbourhood, but those also who were driven from their homes for the name of Christ, or who went about preaching the gospel. Perhaps also the apostle meant that the knowledge of Philemon’s charitable actions gave great joy even to the saints who had no need of his good offices.” — Macknight. Philemon 1:8 Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient, Philemon 1:8-9 . Wherefore — Because we are so well assured of thy benevolent disposition, and thy constant readiness to do every good in thy power; though I might be much bold in Christ — Might take great freedom in virtue of my relation to him, and the authority he has given me; to enjoin thee and others that which is convenient — Proper and reasonable to be done. Yet for love’s sake, &c. — That is, instead of using my authority; I rather beseech thee — By that love which thou bearest to the saints and me. In how handsome a manner does the apostle just hint at, and immediately drop, the consideration of his power to command, and tenderly entreat Philemon to hearken to his friend, his aged friend, and now a prisoner for Christ! to Paul, his spiritual father; Paul, grown old in the service of the gospel, and now also confined with a chain for preaching it; considerations which must have made a deep impression on Philemon, who, being himself a sincere Christian, could not but wish to gratify one who, at the expense of unspeakable labour and suffering, had done the greatest service to mankind, by communicating to them the knowledge of God, of Christ, and of the gospel. Philemon 1:9 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. Philemon 1:10 I beseech thee for my son Onesimus, whom I have begotten in my bonds: Philemon 1:10-14 . I beseech thee — There is a beautiful emphasis in the repetition of these words, which he had introduced in the preceding verse; for my son — The son of my age. The order of the original words is this; 1 entreat thee for a son of mine, whom I have begotten in my bonds, Onesimus — On this Macknight remarks as follows: “Onesimus’s name at the end of the sentence has a fine effect, by keeping the reader in suspense. This every person of taste must perceive. The apostle would not so much as mention Onesimus’s name till he had prepared Philemon for hearing it; and when he does mention it, instead of calling him a fugitive slave, or even a slave simply, he calls him his own son, to show that he had a tender affection for him, and was much interested in his welfare. And then, by telling Philemon that he had begotten him in his bonds, he insinuated that Onesimus was not discouraged from becoming a Christian by the apostle’s bonds. Being, therefore, a firm believer, he was not unworthy of the pardon the apostle solicited for him. Indeed, in this beautiful passage there is a group of the most affecting arguments closely crowded together. On the one hand we have Philemon’s own reputation for goodness; his friendship to the apostle, his respect for his character, reverence for his age, (now it is supposed about sixty or sixty-three,) compassion for his bonds, and at the same time an insinuation of that obedience which Philemon owed to him as an apostle. On the other hand we have Onesimus’s repentance and return to virtue, his profession of Christianity, notwithstanding the evils to which it exposed him, and his being the object of his spiritual father’s tender affection. In short, every word contains an argument. Philemon therefore must have been exceedingly affected by this moving passage.” Who in time past was to thee unprofitable — We have just seen with what endearment the apostle called Onesimus his son, begotten in his bonds, before he mentioned his name; here we see with what fine address, as soon as he had mentioned it, he touches on his former misbehaviour, giving it the softest name possible, and instantly passing on to the happy change that was now made upon him, so disposing Philemon to attend to his request, and the motives whereby he enforced it: but now profitable — No one should be expected to be a good servant before he is a good man. The apostle manifestly alludes to his name Onesimus, which signifies profitable. To thee and to me — Or rather, even as to me. To show the sincerity of Onesimus’s repentance, the apostle mentions the experience which he himself had had of his benevolent disposition, in the many affectionate services which he had received from him during his confinement. After such a proof Philemon could have no doubt of Onesimus’s piety and fidelity. “It has been justly observed, that it was strange Onesimus, who had been so wicked in the pious family of Philemon, amidst all the religious opportunities he enjoyed there, should meet with conversion in his rambles at Rome. Instances have often happened somewhat of a similar nature; but it is very unjustifiable, and may probably be fatal, for any to presume on the like extraordinary interpositions of providence and grace in their favour.” — Doddridge. Whom — How agreeable and useful soever he might have been to me here; I have sent back to thee again; thou therefore receive him — Into thy family with readiness and affection. Receive him, did I say? nay rather, receive, as it were, my own bowels — A person whom I so tenderly love, that he may seem, as it were, to carry my heart along with him whithersoever he goes. Such is the natural affection of a father in Christ toward his spiritual children. As Bengelius observes, by laying aside his apostolical authority, St. Paul had brought himself to a level with Philemon; and now to exalt Onesimus, and to display that dignity which a man acquires by becoming a sincere Christian, he calls him, not his son simply, but his own bowels; or, as it is expressed Philemon 1:17 , his very self. Whom I would have retained, that in thy stead, &c. — That he might have performed those services for me, which thou, if present, wouldest gladly have performed thyself. Thus the apostle insinuates to Philemon the obligation he was under to assist, with his personal services, him who was his spiritual father; and more especially while he was confined with a chain for preaching the gospel of Christ. But without thy mind — That is, without thy express consent; would I do nothing — In this affair. From this we learn, that however just our title may be to beneficent actions from others, they must not be compelled to perform them; they must do them voluntarily; that thy benefit should not be as it were of necessity — Or by constraint, for Philemon would not have refused it; but willingly — “If Onesimus had remained with the apostle in Rome, and Philemon had pardoned him at the apostle’s intercession, that favour would not have appeared so clearly to have been bestowed voluntarily, as when Onesimus returned and put himself in his master’s power, and was received again into his family, The apostle, therefore, sent him back to Philemon, that his receiving him might be known to have proceeded from his own merciful disposition.” — Macknight. Philemon 1:11 Which in time past was to thee unprofitable, but now profitable to thee and to me: Philemon 1:12 Whom I have sent again: thou therefore receive him, that is, mine own bowels: Philemon 1:13 Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel: Philemon 1:14 But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly. Philemon 1:15 For perhaps he therefore departed for a season, that thou shouldest receive him for ever; Philemon 1:15-16 . For perhaps he therefore departed — ??? ????? ???????? , for this reason he was separated; a soft expression, to denote Onesimus’s running away from his master; for it contains an insinuation that this had happened providentially; for a season — ???? ???? , for an hour, a little while; that thou shouldest receive him — ??? ??????? ????? ?????? , mightest have or possess him; for ever — That is, as Dr. Doddridge paraphrases the clause, “That he might not only be dear and useful to thee during all the remainder of his life, as a servant, whose ear is, as it were, bored to the door of thy house, (to allude to the Hebrew custom, Exodus 21:6 ,) but that he might indeed be a source of eternal delight to thee in that infinitely better world, where all distinctions between masters and their slaves shall cease, even that world of complete liberty and everlasting friendship.” — The apostle here made the same kind of apology for Onesimus which Joseph made for his brethren, ( Genesis 45:5 ,) Now therefore be not grieved; for God did send me before you to preserve life. The providence of God often brings good out of evil. Yet we must not for that reason do evil that good may come. Not now as a servant — Or slave, as he was formerly, when ignorant and wicked, much less as a fugitive slave, to be long frowned upon; but above a slave, or even a common servant — As standing in another, a much more dear and honourable relation; as a brother beloved, especially to me — Whom he has attended with great assiduity in my afflictions; but how much more unto thee — To whom he belongs; both in the flesh — As a dutiful servant; and in the Lord — As a fellow-Christian. That Philemon might not be offended at him for calling his fugitive slave his brother, the apostle acknowledges him for his own brother also, as being now a son of God, and an heir of life eternal. Philemon 1:16 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? Philemon 1:17 If thou count me therefore a partner, receive him as myself. Philemon 1:17-20 . If thou count me therefore a partner — ???????? , a companion, one having fellowship with thee in Christ, or a sharer with thee in the blessings of the gospel, the dearest bond of friendship; receive him as myself — Even as thou wouldest receive me, if I could have the satisfaction of paying thee a visit in person. If he hath wronged thee — ?? ?? ??????? , if he hath injured thee in any thing; or oweth thee aught — We cannot infer from this that Onesimus had robbed his master: it seems to be no more than a soft way of expressing the loss which Philemon had sustained by being deprived of his slave’s service; put that on my account — Charge it to me. I have written this with my own hand — And do thereby, as it were, give thee legal security for it; I will repay it — If thou requirest it; albeit I do not say, &c. — That is, not to say to thee, that as I was the instrument of thy conversion to Christ; thou owest unto me even thine own self besides — Besides pardoning Onesimus, thou owest to me, under God, thy very existence as a Christian, or the present and everlasting salvation of thy soul. What an immense obligation! Yet rather than be constrained to solicit Onesimus’s pardon on account of that obligation, he would himself pay to Philemon every thing Onesimus owed him. How ungrateful would Philemon have showed himself if he had refused to grant the apostle’s desire. Yea, brother — Let me prevail upon thee in this request; let me have joy of thee in the Lord — Let me obtain this kindness from thee for the Lord’s sake, which will much rejoice me. Refresh my bowels — Give me the most exquisite and Christian pleasure; in the Lord — In a matter so agreeable to the will of Christ. The word ????????? , rendered refresh, “is very emphatical. It literally signifies, to appease, or quiet, which strongly intimates the commotion he felt through the ardour of his concern for Onesimus; and seems to represent the eagerness of his desire for his re-establishment in Philemon’s family, by the appetite of hunger.” — Doddridge. Philemon 1:18 If he hath wronged thee, or oweth thee ought, put that on mine account; Philemon 1:19 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. Philemon 1:20 Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord. Philemon 1:21 Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say. Philemon 1:21-22 . Having confidence in thy obedience — That thou wilt comply with my request; I wrote — Rather, I have written; to thee — With great freedom; knowing that thou wilt do more than I say — Wilt show Onesimus more kindness than I have expressed. Some commentators think the apostle here insinuates to Philemon, that it would be proper for him to give Onesimus his freedom, and many are of opinion that he actually did so. But withal — ??? ?? , but at the same time, that I beseech thee to pardon Onesimus, I request thee also to prepare me a lodging — In Colosse. “The apostle,” says Macknight, “having experienced the advantage of having a hired house of his own in Rome, where he preached the gospel to all who came to him, very prudently desired Philemon to provide for him such another house in Colosse, and not a lodging in Philemon’s own house, as some suppose. It seems he proposed to stay a while in Colosse, and wished to have a house in some frequented part of the city, to receive conveniently all who might be desirous of information concerning his doctrine.” Theodoret observes, that the apostle’s resolution to visit Philemon soon, signified to him in this letter, naturally added weight to his solicitation in behalf of Onesimus. For I trust — ?????? , I hope; that through your prayers I shall be given unto you — Shall be restored to liberty. The efficacy which in Scripture is ascribed to prayer, is a great encouragement to the people of God to have recourse to it in all their straits, agreeably to the exhortation and example of Christ and his apostles. But to render prayer effectual, it must, as James observes, ( James 1:6 ,) be offered in faith; that is, in a full persuasion of the wisdom and power, goodness and faithfulness of God, and a confidence in him that, when we ask with sincerity, earnestness, and importunity, what is according to his will, or what his word authorizes us to ask, he will grant our petitions, as far as will be for our good and his glory. See 1 John 5:14-15 . On this passage, Whitby justly observes, that if the apostle believed the prayers of angels and departed saints were effectual for procuring blessings to God’s people on earth, it is strange that he hath not, throughout the whole of his epistles, so much as once addressed any prayers to them, or directed others so to do. Philemon 1:22 But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you. Philemon 1:23 There salute thee Epaphras, my fellowprisoner in Christ Jesus; Philemon 1:23-25 . There salute thee Epaphras, &c. — Respecting these persons, see on Colossians 4:10 ; Colossians 4:12 ; Colossians 4:14 . In that chapter, Philemon 1:10 , Aristarchus is called the apostle’s fellow-prisoner; but as that particular is not mentioned here, it is not improbable that he had obtained his liberty about the time when this letter was written. Demas afterward forsook the apostle, namely, during his second imprisonment, from love to this present world, 2 Timothy 4:10 . The grace of our Lord Jesus Christ — That is, his unmerited favour, and the influences of his Spirit; be with your spirit — Imparting that wisdom and power, that peace and comfort, which nothing but the communications of his grace can give. As the word ???? , your, is plural, it signifies that the apostle’s wish did not respect Philemon alone, but all the persons mentioned in the inscription of this letter. Philemon 1:24 Marcus, Aristarchus, Demas, Lucas, my fellowlabourers. Philemon 1:25 The grace of our Lord Jesus Christ be with your spirit. Amen. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Philemon 1:1 Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer, Chapter 5 THE EPISTLE TO PHILEMON Philemon 1:1-3 (R.V.) This Epistle stands alone among Paul’s letters in being addressed to a private Christian, and in being entirely occupied with a small, though very singular, private matter; its aim being merely to bespeak a kindly welcome for a runaway slave who had been induced to perform the unheard of act of voluntarily returning to servitude. If the New Testament were simply a book of doctrinal teaching, this Epistle would certainly be out of place in it; and if the great purpose of revelation were to supply material for creeds, it would be hard to see what value could be attached to a simple, short letter, from which no Contribution to theological doctrine or ecclesiastical order can be extracted. But if we do not turn to it for discoveries of truth, we can find in it very beautiful illustrations of Christianity at work. It shows us the operation of the new forces which Christ has lodged in humanity-and that on two planes of action. It exhibits a perfect model of Christian friendship, refined and ennobled by a half-conscious reflection of the love which has called us "no longer slaves, but friends," and adorned by delicate courtesies and quick consideration, which divines with subtlest instinct what it will be sweetest to the friend to hear, while it never approaches by a hair-breadth to flattery, nor forgets to counsel high duties. But still more important is the light which the letter casts on the relation of Christianity to slavery, which may be taken as a specimen of its relation to social and political evils generally, and yields fruitful results for the guidance of all who would deal with such. It may be observed, too, that most of the considerations which Paul urges on Philemon as reasons for his kindly reception of Onesimus do not even need the alteration of a word, but simply a change in their application, to become worthy statements of the highest Christian truths. As Luther puts it, "We are all God’s Onesimuses"; and the welcome which Paul seeks to secure for the returning fugitive, as well as the motives to which he appeals in order to secure it, do shadow forth in no uncertain outline our welcome from God, and the treasures of His heart towards us, because, they are at bottom the same. The Epistle then is valuable, as showing in a concrete instance how the Christian life, in its attitude to others, and especially to those who have injured us, is all modelled upon God’s forgiving love to us. Our Lord’s parable of the forgiven servant who took his brother by the throat finds here a commentary, and the Apostle’s own precept, "Be imitators of God, and walk in love," a practical exemplification. Nor is the light which the letter throws on the character of the Apostle to be regarded as unimportant. The warmth, the delicacy, and what, if it were not so spontaneous, we might call tact, the graceful ingenuity with which he pleads for the fugitive, the perfect courtesy of every word, the gleam of playfulness-all fused together and harmonised to one end, and that in so brief a compass and with such unstudied ease and complete self-oblivion, make this Epistle a pure gem. Without thought of effect, and with complete unconsciousness, this man beats all the famous letter writers on their own ground. That must have been a great intellect, and closely conversant with the Fountain of all light and beauty, which could shape the profound and far reaching teachings of the Epistle to the Colossians, and pass from them to the graceful simplicity and sweet kindliness of this exquisite letter; as if Michael Angelo had gone straight from smiting his magnificent Moses from the marble mass to incise some delicate and tiny figure of Love or Friendship on a cameo. The structure of the letter is of the utmost simplicity. It is not so much a structure as a flow. There is the usual superscription and salutation, followed, according to Paul’s custom, by the expression of his thankful recognition of the love and faith of Philemon and his prayer for the perfecting of these. Then he goes straight to the business in hand, and with incomparable persuasiveness pleads for a welcome to Onesimus, bringing all possible reasons to converge on that one request, with an ingenuous eloquence born of earnestness. Having poured out his heart in this pleasure adds no more but affectionate greetings from his companions and himself. In the present section we shall confine our attention to the superscription and opening salutation. I We may observe the Apostle’s designation of himself, as marked by consummate and instinctive appreciation of the claims of friendship, and of his own position in this letter as a suppliant. He does not come to his friend clothed with apostolic authority. In his letters to the Churches he always puts that in the forefront, and when he expected to be met by opponents, as in Galatia, there is a certain ring of defiance in his claim to receive his commission through no human intervention, but straight from heaven. Sometimes, as in the Epistle to the Colossians, he unites another strangely contrasted title, and calls himself also "the slave" of Christ; the one name asserting authority, the other bowing in humility before his Owner and Master. But here he is writing as a friend to a friend, and his object is to win his friend to a piece of Christian conduct which may be somewhat against the grain. Apostolic authority will not go half so far as personal influence in this case. So he drops all reference to it, and, instead, lets Philemon hear the fetters jangling on his limbs-a more powerful plea. "Paul, a prisoner," surely that would go straight to Philemon’s heart, and give all but irresistible force to the request which follows. Surely if he could do anything to show his love and gratify even momentarily his friend in prison, he would not refuse it. If this designation had been calculated to produce effect, it would have lost all its grace; but no one with any ear for the accents of inartificial spontaneousness, can fail to hear them in the unconscious pathos of these opening words, which say the right thing, all unaware of how right it is. There is great dignity also, as well as profound faith, in the next words, in which the Apostle calls himself a prisoner "of Christ Jesus." With what calm ignoring Of all subordinate agencies he looks to the true author Of his captivity! Neither Jewish hatred nor Roman policy had shut him up in Rome. Christ Himself had riveted his manacles on his wrists; therefore he bore them as lightly and proudly as a bride might wear the bracelet that her husband had clasped on her arm. The expression reveals both the author of and the reason for his imprisonment, and discloses the conviction which held him up in it. He thinks of his Lord as the Lord of providence, whose hand moves the pieces on the board-Pharisees, and Roman governors, and guards, and Caesar; and he knows that he is an ambassador in bonds, for no crime but for the testimony of Jesus. We need only notice that his younger companion Timothy is associated with the Apostle in the superscription, but disappears at once. The reason for the introduction of his name may either have been the slight additional weight thereby given to the request of the letter, or more probably, the additional authority thereby given to the junior, who would, in all likelihood, have much of Paul’s work devolved on him when Paul was gone. The names of the receivers of the letter bring before us a picture seen, as by one glimmering light across the centuries, of a Christian household in that Phrygian valley. The head of it, Philemon, appears to have been a native of, or at all events a resident in, Colossae; for Onesimus, his slave, is spoken of in the Epistle to the Church there as "one of you." He was a person of some standing and wealth, for he had a house large enough to admit of a "Church" assembling in it, and to accommodate the Apostle and his travelling companions if he should visit Colossae. He had apparently the means for large pecuniary help to poor brethren, and willingness to use them, for we read of the refreshment which his kindly deeds had imparted. He had been one of Paul’s converts, and owed his own self to him; so that he must have met the Apostle, -who had probably not been in Colossae, -on some of his journeys, perhaps during his three years’ residence in Ephesus. He was of mature years if, as is probable, Archippus, who was old enough to have service to do in the Church, { Colossians 4:17 } was his son. He is called "our fellow labourer." The designation may imply some actual cooperation at a former time. But more probably, the phrase, like the similar one in the next verse, "our fellow soldier," is but Paul’s gracefully affectionate way of lifting these good people’s humbler work out of its narrowness, by associating it with his own. They in their little sphere, and he in his wider, were workers at the same task. All who toil for furtherance of Christ’s kingdom, however widely they may be parted by time or distance, are fellow workers. Division of labour does not impair unity of service. The field is wide, and the months between seedtime and harvest are long; but all the husbandmen have been engaged in the same great work, and though they have toiled alone shall "rejoice together." The first man who dug a shovelful of earth for the foundations of Cologne Cathedral, and he who fixed the last stone on the topmost spire a thousand years after, are fellow workers. So Paul and Philemon, though their tasks were widely different in kind, in range, and in importance, and were carried on apart and independent of each other, were fellow workers. The one lived a Christian life and helped some humble saints in an insignificant, remote corner; the other flamed through the whole then civilised western world, and sheds light today: but the obscure, twinkling taper and the blazing torch were kindled at the same source, shone with the same light, and were parts of one great whole. Our narrowness is rebuked, our despondency cheered, our vulgar tendency to think little of modest, obscure service rendered by commonplace people, and to exaggerate the worth of the more conspicuous, is corrected by such a thought. However small may be our capacity or sphere, and however solitary we may feel, we may summon up before the eyes of our faith a mighty multitude of apostles, martyrs, toilers in every land and age as our-even our-work fellows. The field stretches far beyond our vision, and many are toiling in it for Him, whose work never comes near ours. There are differences of service, but the same Lord, and all who have the same master are companions in labour. Therefore Paul, the greatest of the servants of Christ, reaches down his hand to the obscure Philemon, and says, "He works the work of the Lord, as I also do." In the house at Colossae there was a Christian wife by the side of a Christian husband; at least, the mention of Apphia here in so prominent a position is most naturally accounted for by supposing her to be the wife of Philemon. Her friendly reception of the runaway would be quite as important as his, and it is therefore most natural that the letter bespeaking it should be addressed to both. The probable reading "our sister" (R.V), instead of "our beloved" (A.V), gives the distinct assurance that she too was a Christian, and like minded with her husband. The prominent mention of this Phrygian matron is an illustration of the way in which Christianity, without meddling with social usages, introduced a new tone of feeling about the position of woman, which gradually changed the face of the world, is still working, and has further revolutions to effect. The degraded classes of the Greek world were slaves and women. This Epistle touches both, and shows us Christianity in the very act of elevating both. The same process strikes the fetters from the slave and sets the wife by the side of the husband, "yoked in all exercise of noble end,"-namely, the proclamation of Christ as the Saviour of all mankind, and of all human creatures as equally capable of receiving an equal salvation. That annihilates all distinctions. The old world was parted by deep gulfs. There were three of special depth and width, across which it was hard for sympathy to fly. These were the distinctions of race, sex, and condition. But the good news that Christ has died for all men, and is ready to live in all men, has thrown a bridge across, or rather has filled up, the ravine; so the Apostle bursts into this triumphant proclamation, "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." A third name is united with those of husband and wife, that of Archippus. The close relation in which the names stand, and the purely domestic character of the letter, make it probable that he was a son of the wedded pair. At all events, he was in some way part of their household, possibly some kind of teacher and guide. We meet his name also in the Epistle to the Colossians, and from the nature of the reference to him there, we draw the inference that he filled some "ministry" in the Church of Laodicea. The nearness of the two cities made it quite possible that he should live in Philemon’s house in Colossae and yet go over to Laodicea for his work. The Apostle calls him "his fellow soldier," a phrase which is best explained in the same fashion as is the previous "fellow worker," namely, that by it Paul graciously associates Archippus with himself, different as their tasks were. The variation of soldier for worker probably is due to the fact of Archippus’ being the bishop of the Laodicean Church. In any case, it is very beautiful that the grizzled veteran officer should thus, as it were, clasp the hand of this young recruit, and call him his comrade. How it would go to the heart of Archippus! A somewhat stern message is sent to Archippus in the Colossian letter. Why did not Paul send it quietly in this Epistle instead of letting a whole Church know of it? It seems at first sight as if he had chosen the harshest way; but perhaps further consideration may suggest that the reason was an instinctive unwillingness to introduce a jarring note into the joyous friendship and confidence which sound through this Epistle, and to bring public matters into this private communication. The warning would come with more effect from the Church, and this cordial message of good will and confidence would prepare Archippus to receive the other, as rain showers make the ground soft for the good seed. The private affection would mitigate the public exhortation with whatever rebuke may have been in it. A greeting is sent, too, to "the Church in thy house." As in the case of the similar community in the house of Nymphas, { Colossians 4:15 } we cannot decide whether by this expression is meant simply a Christian family, or some little company of believers who were wont to meet beneath Philemon’s roof for Christian converse and worship. The latter seems the more probable supposition. It is natural that they should be addressed; for Onesimus, if received by Philemon, would naturally become a member of the group, and therefore it was important to secure their good will. So we have here shown to us, by one stray beam of twinkling light, for a moment, a very sweet picture of the domestic life of that Christian household in their remote valley. It shines still to us across the centuries, which have swallowed up so much that seemed more permanent, and silenced so much that made far more noise in its day. The picture may well set us asking ourselves the question whether we, with all our boasted advancement, have been able to realise the true ideal of Christian family life as these three did. The husband and wife dwelling as heirs together of the grace of life, their child beside them sharing their faith and service, their household ordered in the ways of the Lord, their friends Christ’s friends, and their social joys hallowed and serene-what nobler form of family life can be conceived than that? What a rebuke to, and satire on, many a so-called Christian household! II. We may deal briefly with the apostolic salutation, "Grace to you and peace from God our Father and the Lord Jesus Christ," as we have already had to speak of it in considering the greeting to the Colossians. The two main points to be observed in these words are the comprehensiveness of the Apostle’s loving wish, and the source to which he looks for its fulfilment. Just as the regal title of the King whose Throne was the Cross was written in the languages of culture, of law, and of religion, as an unconscious prophecy of His universal reign; so, with like unintentional felicity, we have blended here the ideals of good which the East and the West have framed for those to whom they wish good, in token that Christ is able to slake all the thirsts of the soul, and that whatsoever things any races of men have dreamed as the chiefest blessings, these are all to be reached through Him and Him only. But the deeper lesson here is to be found by observing that "grace" refers to the action of the Divine heart, and "peace" to the result thereof in man’s experience. As we have noted in commenting on Colossians 1:2 , "grace" is free, undeserved, unmotived, self-springing love. Hence it comes to mean, not only the deep fountain in the Divine nature, that His love, which, like some strong spring, leaps up and gushes forth by an inward impulse, in neglect of all motives drawn from the lovableness of its objects, such as determine our poor human loves, but also the results of that bestowing love in men’s characters, or, as we say, the "graces" of the Christian soul. They are "grace," not only because in the aesthetic sense of the word they are beautiful, but because, in the theological meaning of it, they are the products of the giving love and power of God. "Whatsoever things are lovely and of good report," all nobilities, tendernesses, exquisite beauties, and steadfast strengths of mind and heart, of will and disposition - all are the gifts of God’s undeserved and open-handed love. The fruit of such grace received is peace. In other places the Apostle twice gives a fuller form of this salutation, inserting "mercy" between the two here named; as also does St. John in his second Epistle. That fuller form gives us the source in the Divine heart, the manifestation of grace in the Divine act, and the outcome in human experience; or, as we may say, carrying on the metaphor, the broad, calm lake which the grace, flowing to us in the stream of mercy, makes, when it opens out in our hearts. Here, however, we have but the ultimate source, and the effect in us. All the discords of our nature and circumstances can be harmonised by that grace which is ready to flow into our hearts. Peace with God, with ourselves, with our fellows, repose in the midst of change, calm in conflict, may be ours. All these various applications of the one idea should be included in our interpretation, for they are all included in fact in the peace which God’s grace brings where it lights. The first and deepest need of the soul is conscious amity and harmony with God, and nothing but the consciousness of His love as forgiving and healing brings that. We are torn asunder by conflicting passions, and our hearts are the battleground for conscience and inclination, sin and goodness, hopes and fears, and a hundred other contending emotions. Nothing but a heavenly power can make the lion within lie down with the lamb. Our natures are "like the troubled sea, which cannot rest," whose churning waters cast up the foul things that lie in their slimy beds; but where God’s grace comes, a great calm hushes the tempests, "and birds of peace sit brooding on the charmed wave." We are compassed about by foes with whom we have to wage undying warfare, and by hostile circumstances and difficult tasks which need continual conflict; but a man with God’s grace in his heart may have the rest of submission, the repose of trust, the tranquillity of him who "has ceased from his own works"; and so, while the daily struggle goes on and the battle rages round, there may be quiet, deep and sacred, in his heart. The life of nature, which is a selfish life, flings us into unfriendly rivalries with others, and sets us battling for our own hands, and it is hard to pass out of ourselves sufficiently to live peaceably with all men. But the grace of God in our hearts drives out self, and changes the man who truly has it into its own likeness. He who knows that he owes everything to a Divine love which stooped to his lowliness, and pardoned his sins, and enriched him with all which he has that is worthy and noble, cannot but move among men, doing with them, in his poor fashion, what God has done with him. Thus, in all the manifold forms in which restless hearts need peace, the grace of God brings it to them. The great river of mercy which has its source deep in the heart of God, and in His free, undeserved love, pours into poor, unquiet spirits, and there spreads itself into a placid lake, on whose still surface all heaven is mirrored. The elliptical form of this salutation leaves it doubtful whether we are to see in it a prayer or a prophecy, a wish or an assurance. According to the probable reading of the parallel greeting in the second Epistle of John, the latter would be the construction; but probably it is best to combine both ideas, and to see here, as Bengel does in the passage referred to in John’s Epistle, votum cum affirmatione-a desire which is so certain of its own fulfilment that it is a prophecy, just because it is a prayer. The ground of the certainty lies in the source from which the grace and peace come. They flow "from God the Father and the Lord Jesus Christ." The placing of both names under the government of one preposition implies the mysterious unity of the Father with the Son; while conversely St. John, in the parallel passage just mentioned, by employing two prepositions, brings out the distinction between the Father, who is the fontal source, and the Son, who is the flowing stream. But both forms of the expression demand for their honest explanation the recognition of the divinity of Jesus Christ. How dare a man, who thought of Him as other than Divine, put His name thus by the side of God’s, as associated with the Father in the bestowal of grace? Surely such words, spoken without any thought of a doctrine of the Trinity, and which are the spontaneous utterance of Christian devotion, are demonstration, not to be gainsaid, that to Paul, at all events, Jesus Christ was, in the fullest sense, Divine. The double source is one source, for in the Son is the whole fulness of the Godhead; and the grace of God, bringing with it the peace of God, is poured into that spirit which bows humbly before Jesus Christ, and trusts Him when He says, with love in His eyes and comfort in His tones, "My grace is sufficient for thee"; "My peace give I unto you." Philemon 1:4 I thank my God, making mention of thee always in my prayers, Chapter 5 Philemon 1:4-7 (R.V.) PAUL’S was one of those regal natures to which things are possible that other men dare not do. No suspicion of weakness attaches to him when he pours out his heart in love, nor any of insincerity when he speaks of his continual prayers for his friends, or when he runs over in praise of his converts. Few men have been able to talk so much of their love without betraying its shallowness and self-consciousness, or of their prayers without exciting a doubt of their manly sincerity. But the Apostle could venture to do these things without being thought either feeble or false, and could unveil his deepest affections and his most secret devotions without provoking either a smile or a shrug. He has the habit of beginning all his letters with thankful commendations and assurances of a place in his prayers. The exceptions are 2 Corinthians, where he writes under strong and painful emotion, and Galatians, where a vehement accusation of fickleness takes the place of the usual greeting. But these exceptions make the habit more conspicuous. Though this is a habit, it is not a form, but the perfectly simple and natural expression of the moment’s feelings. He begins his letters so, not in order to please and to say smooth things, but because he feels lovingly, and his heart fills with a pure joy which speaks most fitly in prayer. To recognise good is the way to make good better. Teachers must love if their teaching is to help. The best way to secure the doing of any signal act of Christian generosity, such as Paul wished of Philemon, is to show absolute confidence that it will be done, because it is in accordance with what we know of the doer’s character. "It’s a shame to tell Arnold a lie: he always trusts us," the Rugby boys used to say. Nothing could so powerfully bare swayed Philemon to grant Paul’s request, as Paul’s graceful mention of his beneficence, which mention is yet by no means conscious diplomacy, but instinctive kindliness. The words of this section are simple enough, but their order is not altogether clear. They are a good example of the hurry and rush of the Apostle’s style, arising from his impetuosity of nature. His thoughts and feelings come knocking at "the door of his lips" in a crowd, and do not always make their way out in logical order. For instance, he begins here with thankfulness, and that suggests the mention of his prayers, Philemon 1:4 . Then he gives the occasion of his thankfulness in verse 5, "Hearing of thy love and of the faith which thou hast"; etc. He next tells Philemon the subject matter of his prayers in Philemon 1:6 , "That the fellowship of thy faith may become effectual," etc. These two verses thus correspond to the two clauses of Philemon 1:4 , and finally in Philemon 1:7 he harks back once more to his reasons for thankfulness in Philemon’s love and faith, adding, in a very lovely and pathetic way, that the good deeds done in far off Colossae had wafted a refreshing air to the Roman prison house, and, little as the doer knew it, had been a joy and comfort to the solitary prisoner there. I. We have, then, here the character of Philemon, which made Paul glad and thankful. The order of the language is noteworthy. Love is put before faith. The significance of this sequence comes out by contrast with similar expressions in Ephesians 1:15 : "Your faith in the Lord Jesus, and love unto all the saints" (A.V). and Colossians 1:4 : "Your faith in Christ Jesus, and the love which ye have toward all the saints," where the same elements are arranged in the more natural order, corresponding to their logical relation; viz., faith first, and love as its consequence. The reason for the change here is probably that Onesimus and Epaphras, from whom Paul would be likely to hear of Philemon, would enlarge upon his practical benevolence, and would naturally say less about the root than about the sweet and visible fruit. The arrangement then is an echo of the talks which had gladdened the Apostle. Possibly, too, love is put first, because the object of the whole letter is to secure its exercise towards the fugitive slave; and seeing that the Apostle would listen with that purpose in view, each story which was told of Philemon’s kindness to others made the deeper impression on Paul. The order here is the order of analysis, digging down from manifestation to cause: the order in the parallel passages quoted is the order of production ascending from root to flower. Another peculiarity in the arrangement of the words is that the objects of love and faith are named in the reverse order to that in which these graces are mentioned, "the Lord Jesus" being first, and "all the saints" last. Thus we have, as it were, "faith towards the Lord Jesus" imbedded in the centre of the verse, while "thy love toward all the saints," which flows from it, wraps it round. The arrangement is like some forms of Hebrew poetical parallelism, in which the first and fourth members correspond, and the second and third, or like the pathetic measure of "In Memoriam," and has the same sweet lingering cadence; while it also implies important truths as to the central place in regard to the virtues which knit hearts in soft bonds of love and help, of the faith which finds its sole object in Jesus Christ. The source and foundation of goodness and nobility of character is faith in Jesus the Lord. That must be buried deep in the soul if tender love toward men is to flow from it. It is "the very pulse of the machine." All the pearls of goodness are held in solution in faith. Or, to speak more accurately, faith in Christ gives possession of His life and Spirit, from which all good is unfolded; and it further sets in action strong motives by which to lead to every form of purity and beauty of soul; and still further, it brings the heart into glad contact with a Divine love which forgives its Onesimuses, and so it cannot but touch the heart into some glad imitation of that love which is its own dearest treasure. So that, for all these and many more reasons, love to men is the truest visible expression, as it is the direct and necessary result, of faith in Christ. What is exhaled from the heart and drawn upwards by the favours of Christ’s self-sacrificing love is faith; when it falls on earth again, as a sweet rain of pity and tenderness, it is love. Further, the true object of faith and one phase of its attitude towards that object are brought out in this central clause. We have the two names which express, the one the divinity, the other the humanity of Christ. So the proper object of faith is the whole Christ, in both His natures, the Divine-human Saviour. Christian faith sees the divinity in the humanity, and the humanity around the divinity. A faith which grasps only the manhood is maimed, and indeed has no right to the name. Humanity is not a fit object of trust. It may change; it has limits; it must die. "Cursed be the man that maketh flesh his arm," is as true about faith in a merely human Christ as about faith in any other man. There may be reverence, there may be in some sense love, obedience, imitation; but there should not be, and I see not how there can be, the absolute reliance, the utter dependence, the unconditional submission, which are of the very essence of faith, in the emotions which men cherish towards a human Christ. The Lord Jesus only can evoke these. On the other hand, the far off splendour and stupendous glory of the Divine nature become the object of untrembling trust, and draw near enough to be known and loved, when we have them mellowed to our weak eyes by shining through the tempering medium of His humanity. The preposition here used to define the relation of faith to its object is noteworthy. Faith is "toward" Him. The idea is that of a movement of yearning after an unattained good. And that is one part of the true office of faith. There is in it an element of aspiration, as of the soaring eagle to the sun, or the climbing tendrils to the summit of the supporting stem. In Christ there is always something beyond, which discloses itself the more clearly, the fuller is our present possession of Him. Faith builds upon and rests in the Christ possessed and experienced, and just therefore will it, if it be true, yearn towards the Christ unpossessed. A great reach of flashing glory beyond opens on us, as we round each new headland in that unending voyage. Our faith should and will be an ever-increasing fruition of Christ, accompanied with increasing perception of unreached depths in Him, and increasing longing after enlarged possession of His infinite fulness. Where the centre is such a faith, its circumference and outward expression will be a widely diffused love. That deep and most private emotion of the soul, which is the flight of the lonely spirit to the single Christ, as if these two were alone in the world, does not bar a man off from his kind, but effloresces into the largest and most practical love. When one point of the compasses is struck deeply and firmly into that centre of all things, the other can steadily sweep a wide circle. The widest is not here drawn, but a somewhat narrower, concentric one. The love is "toward all saints." Clearly their relation to Jesus Christ puts all Christians into relation with one another. That was an astounding thought in P