Philemon 1

David Lipscomb Commentary On PhilemonPhm_1:1 Paul, a prisoner of Christ Jesus,—Paul was now a pris­oner at Rome. It is interesting to note the name “ prisoner” is here used instead of “ apostle” as in the Colossian Epistle written at the same time. There Paul’ s captivity is dwelt upon mainly as a ground of thankfulness. Here on the con­trary in this personal Epistle and in accordance with his cour­tesy not to command, but for love’ s sake to entreat.and Timothy our brother,—Timothy may have written this Epistle as he did those written to the Ephesians and Colos­sians.to Philemon our beloved and fellow-worker,—Philemon was evidently a man of some wealth and standing in the city and church, and was an earnest worker for the Lord Jesus Christ. On account of his devotion to Christ, he calls him “our be­loved,” and on account of his labors for the advancement of the cause of Christ “ and fellow-worker.” In that age all Christians were expected to be active in the service of the church, and the distinction between “ the clergy and the laity” was unknown. The probabilities are that Philemon was a public teacher in the church at Colosse and probably a laborer in the surrounding country and towns.Philemon 1:2and to Apphia our sister,—It is safe to conclude from the connection of the names that Apphia was the wife of Phi­lemon.and to Archippus our fellow-soldier,—It is not known who he was, but it is supposed that as a member of his household he was a son.and to the church in thy house:—A church met in Phile­mon’ s house, as they frequently met in the houses of prom­inent and active members in the church. [We have here a glimpse of a quiet Christian home in the early days of the church.

The gospel makes the most solid progress when the family is converted and consecrated to Christ. The gospel impresses upon the sacred duty of showing piety at home.

As the joining of Timothy’ s name in giving the salutation did not prevent the Epistle from being Paul’ s only, so the church in the house in receiving the salutation does prevent its being addressed only to Philemon and his family, who were, like himself, interested in Onesimus.]Philemon 1:3 Grace to you and peace from God our Father and the Lord Jesus Christ.—[Grace is the unmerited but all-compre­hensive favor of God and peace an enjoyment resulting from grace and a blessing to be diligently sought and increasingly cultivated. Grace and peace comprise heaven’s choicest bene­dictions.]Philemon 1:4I thank my God always, making mention of thee in my prayers,—[The frequent expression of Paul’ s thanks and prayers indicates his habitual devoutness of spirit. A prayer­ful heart is keenly appreciative of the least evidence of Chris­tian excellence, and joyfully thanks God as the source and giver of all good. Prayer and gratitude are usually blended together.]Philemon 1:5hearing of thy love, and of the faith which thou hast to­ward the Lord Jesus, and toward all the saints;—His thanks­giving for them and prayers in their behalf were aroused to greater activity by hearing of the love and faith they mani­fested by their labors and sacrifices for the sake of the Lord Jesus and toward all the saints.Philemon 1:6that the fellowship of thy faith may become effectual, in the knowledge of every good thing which is in you, unto Christ.—The fellowship of the saints, to which his faith in Christ led him in helping them. Paul had heard, and be­cause of this, he prayed that it might become effectual in lead­ing others to practice every good thing in them in Christ Jesus that his example might lead others to practice all good that was in him for the Lord.Philemon 1:7 For I had much joy and comfort in thy love, because the hearts of the saints have been refreshed through thee,—Paul uses the word “ refreshed” to express the relief and rest given by Philemon because he had encouraged and refreshed the souls of the saints by his labors and gifts in their behalf.brother.—The term “ brother” is applied to Philemon here and in verse 20 with a marked emphasis of affection evidently implying some special intimacy of friendship and love. In this place the title “ brother” has a peculiar appropriateness, for Paul had been speaking of the love of Philemon, which made him a brother indeed to all the spiritual family of God.Philemon 1:8 Wherefore, though I have all boldness in Christ to enjoin thee that which is befitting,—While, owing to the fact that he had been instrumental in converting Philemon, he might be bold to urge him to do the thing that is proper toward Onesimus.Philemon 1:9yet for love’ s sake I rather beseech, being such a one as Paul the aged, and now a prisoner also of Christ Jesus:—Paul preferred asking Philemon through love, rather than command­ing him because of any authority he might have over those whom he had taught the truth, to do what was proper in that concerning what he writes to him.Philemon 1:10I beseech thee for my child, whom I have begotten in my bonds, Onesimus,—His entreaty was in behalf of Onesimus, whom Paul during his imprisonment had converted to Christ.

He calls it a begetting. [The wish of love is all­powerful with loving hearts, and its faintest whisper louder and more constraining than all the trumpets of Sinai.]Philemon 1:11who once was unprofitable to thee, but now is profitable to thee and to me:—Onesimus was a slave belonging to Phi­lemon. He had run away from him, and while in that rebel­lious spirit was unprofitable to him.

But he had gone to Rome, met Paul, who taught him the gospel, and since his conversion to Christ would render service. that would be profitable both to Paul and Philemon. He had already been helpful to Paul after his conversion. Now he returns to Colosse to serve his master with the fidelity of a Christian. This will render his service profitable.Philemon 1:12whom I have sent back to thee in his own person, that is, my very heart:—Paul sent him back to his own master to serve him. The Christian religion does not destroy the rela­tions regulated by the civil laws. It sanctifies, makes the Christian use them for the good of others, and with the fidelity with which he would serve God.

The Spirit through Paul says: “ Servants, obey in all things them that are your masters according to the flesh; not with eye service, as men-pleasers, but in singleness of heart, fearing the Lord: what­soever ye do, work heartily, as unto the Lord, and not unto men; knowing that from the Lord ye shall receive the recom­pense of the inheritance: ye serve the Lord Christ.” (Colossians 3:22-24.) This shows that God takes the service as ren­dered to himself and requires it to be with the fidelity with which he requires service to himself. Paul sent him to Phi­lemon and asked him to receive him in the kindness of love— my own best beloved— begotten of myself.Philemon 1:13whom I would fain have kept with me, that in thy behalf he might minister unto me in the bonds of the gospel:—Onesimus was a helper to Paul in his bonds.

Paul was now becoming old and needed help. He intimates that Phi­lemon would and should help him if he were near, and he felt that Philemon would not object to his retaining Onesimus to minister to him in his stead, but, lest help so rendered might appear to be forced and not voluntary, he refused to retain him and sent him to his master— the bonds of the gospel— the bonds to which fidelity to the gospel brought him.Philemon 1:14but without thy mind I would do nothing; that thy good­ness should not be as of necessity, but of free will.—This shows that he required Onesimus to return to the relation which the civil law imposed upon him. He did not permit Onesimus to surrender his right. He required both to act in the relation according to the Spirit of Christ. True fidelity and love in both parties to it.Philemon 1:15 For perhaps he was therefore parted from thee for a season, that thou shouldest have him for ever;—His running away, Paul suggests, was a departing for a season that he might receive him again in a condition that he will never seek to evade the duties pertaining to his responsibilities again. (The phrase “ for ever” is the word always used for “ eternal.” The contrast with “ for a season” might be satisfied here by the merely relative sense of “ perpetual” or “ lifelong service” ; but considering that the phrase is used in direct reference to the brotherhood in Christ, it is better to take it in its abso­lute sense of fellowship in the life eternal.]Philemon 1:16no longer as a servant, but more than a servant,—Not now simply as a slave, but as a brother in Christ to be trusted and loved in the station he occupies. In these words we have the principle which is absolutely destructive of the condition of slavery— a condition which is the exaggeration of natural inferiority to the effacement of the deeper natural equality.a brother beloved,—These natural ties are not only strength­ened by duty, but made living ties by the love which delights indeed to respect the rights of others, but is not content without willingness to sacrifice even our own rights to them.specially to me, but how much rather to thee,—Paul first emphasizes his own love for Onesimus, which, indeed, breathes in every line of the Epistle; but then goes on to infer in Philemon a yet greater affection toward Onesimus, a spiritual love toward the “ brother beloved.”both in the flesh and in the Lord.—But if beloved and trusted by me for my sake, how much rather on your own account, as he is connected with you both in the flesh accord­ing to the civil government that regulates his fleshly relation and according to the law of God regulating your spiritual relations.Philemon 1:17 If then thou countest me a partner, receive him as myself.—If therefore you have fellowship for me, treat him as you would me.

This does not break the civil relation, but receive him as you would receive me were I related to you as he is.Philemon 1:18 But if he hath wronged thee at all, or oweth thee aught, put that to mine account;—If he has wronged you by fleeing from you, or is indebted to you in any way, put that on my account. He had received service from Onesimus and was willing to assume obligations that he had evaded by running away.

So he says charge it to my account. Paul placed Onesimus in a position where he could return without being called upon to suffer for failures while he was in Rome, where he was converted to Christ.Philemon 1:19I Paul write it with mine own hand, I will repay it:—Paul says he wrote this proposition with his own hand and would repay the injury done by his running away. He inti­mates to him that he (Paul) was instrumental in saving Phi­lemon so he was under obligations to him for the salvation of his own soul. Philemon could afford to accede to his request.that I say not unto thee that thou owest to me even thine own self besides.—He admonished him to do what he had re­quested and so let him have joy of him in the Lord— gratify the desires of my heart in that I will be refreshed and cheered in Christ by your course in this matter.Philemon 1:20 Yea, brother, let me have joy of thee in the Lord: refresh my heart in Christ.—In these words he admonishes Phile­mon to do as he requested— gratify the desires of my heart that I will be refreshed and cheered in Christ by your course in this matter.Philemon 1:21 Having confidence in thine obedience I write unto thee, knowing that thou wilt do even beyond what I say.—[In verse 8 he had waived his right to enjoin, for he had rather appeal through love and request. But here he sounds the note of authority and then passes to affection and trust. He here uses the word obedience, and in such a way as to connect it with love and the privilege of his friends.

He trusts Philemon’ s obedience because he knows his love and is sure it is love of such devotion that it will not stand on the exact measure, but will delight to do even more than is asked. Men will do much to fulfill generous expectations.

When love enjoins, there will be trust in its tones, and it will act like a magnet to draw into duty and obedience. A heart truly touched by the love of Christ never seeks to know the lowest limit of duty, but the highest possibility of service.]Philemon 1:22 But withal prepare me also a lodging:—Paul expected soon to visit Colosse and to be with Philemon at his home so admonishes him to have a room ready for him when he should come. [It is most likely that this clause was added that Phi­lemon might be moved with joy at the prospect of his coming at an early date, and also that he might be the more zealous to do everything that Paul desired him to do that nothing should be lacking when he comes.]for I hope that through your prayers I shall be granted unto you.—The efficacy, which is ascribed to prayer, is a great encouragement to God’ s people to have recourse to prayerin their trials, agreeable to the exhortation and example of Christ and his apostles. But effectual prayer must be offered “ in faith” (James 1:6)—in full persuasion of the goodness and power of God. Jesus said: “ If ye abide in me, and my words abide in you, ask whatsoever ye will, and it shall be done unto you.” (John 15:7.) And it must be according to his will, for the inspired man of God says: “ And this is the boldness which we have toward him, that, if we ask anything according to his will, he heareth us.” (1 John 5:14.) Our petitions, whether for ourselves or others, are to be offered with submission to the will and wisdom of God; and the highest confidence which can be entertained concerning them is that which Paul here expresses: “ I hope that through your prayers I shall be granted unto you.” Certainly Paul was satisfied with the outcome, for he said, as the Holy Spirit moved him: “ And we know that to them that love God all things work together for good, even to them that are called according to his purpose.” (Romans 8:28.)Philemon 1:23 Epaphras, my fellow prisoner in Christ Jesus, saluteth thee;—He calls Epaphras “ my fellow-servant” in Colossians 1:7; Colossians 4:12. Here he calls him “ my fellow-prisoner in Christ Jesus.” He lived at Colosse. He seems to have been a messenger going between Paul and the churches, and may have been imprisoned at this time, or he may have suffered imprison­ment at some former period, and Paul called him his fellow prisoner on that account.Philemon 1:24and so do Mark,—Mark had aforetime been unfaithful to Paul (Acts 13:13; Acts 15:36-41) which caused a serious breach between Paul and Barnabas. [But at a later time he is marked out as useful as ministering. (2 Timothy 4:11.) Paul’ s firm­ness in refusing at whatever cost to take with him an un­worthy man we may presume had aroused Mark to a better spirit.]Aristarchus,—He was a Macedonian, had accompanied Paul in his return from Macedonia. (Acts 19:29.) He had ac­companied him on his journey to Jerusalem as one chosen to go with him to carry the bounty of the Macedonian churches to the poor saints in Jerusalem. (Acts 20:4.) He was with Paul when he was taken prisoner, and was either himself sent as a prisoner or voluntarily accompanied him to Rome and remained with him during his imprisonment. (Acts 27:2.)Demas,—Demas was one of Paul’ s companions in Rome (Colossians 4:14), but seems after Paul’ s second imprisonment to have forsaken him, “ having loved this present world.” (2 Timothy 4:10.)Luke, my fellow-workers.—Luke was doubtless the beloved physician (Colossians 4:14) and the traveling companion of Paul, who wrote Acts of Apostles and the Gospel of Luke, and during his second imprisonment (2 Timothy 4:11) was the only one of Paul’ s companions who remained with him.

He here calls all these his fellow laborers.Philemon 1:25 The grace of our Lord Jesus Christ be with your spirit. Amen.—This includes with Philemon, Apphia, Archippus, and the church in the house of Philemon.

It invokes on their spirit the free, rich favor of Christ, with all the fullness of the blessing it brings. Verse 1 PAUL’S LETTER TO Paul a prisoner of Christ Jesus, and Timothy our brother, to Philemon our beloved and fellow-worker,Prisoner … In his very first words, Paul stressed his bonds, an appealing and appropriate means of enlisting the sympathetic hearing of the appeal he was about to make. Although technically a prisoner of Rome, Paul always considered that he was actually imprisoned for the gospel, and therefore the prisoner of the Lord. Timothy our brother … If Timothy accompanied Paul on his campaign of evangelism in Phrygia, which is likely, then Timothy is mentioned here because he was well known to Philemon and other Christians in the city of Colossae. Philemon … See introduction. The word Philemon means “beloved,” which might have prompted Paul’s use of it in this manner. And fellow-worker … Paul used many words to describe his associates in the work of the gospel; and it is precarious to pursue the meaning of these words as if they were technical designations of various qualities and degrees of service. There is absolutely no evidence that Paul used such words as “fellow-worker,” “fellow-soldier” (Philemon 1:1:2), and “partner” (Philemon 1:1:17), etc., otherwise than as synonyms. Verse 2 and to Apphia our sister, and to Archippus our fellow-soldier, and to the church in thy house:As noted in the introduction, above, these are thought to be the wife and son of Philemon. The church in their house was one of many household churches so characteristic of the apostolic age of the church. Verse 3 Grace to you and peace from God our Father and the Lord Jesus Christ.This greeting used repeatedly at the beginning of Paul’s epistles expresses the thought that Paul wishes, desires and prays that those greeted may possess that spiritual state “which is the result of a right relationship between God and man."[14] The bringing of such a state of tranquillity was viewed by the Jews as being one of the main functions of the Messiah (Luke 2:14). ENDNOTE: [14] Newport J. D. White, op. cit., p. 212. Verse 4 I thank my God always, making mention of thee in my prayers,Paul’s prayer life was overwhelmingly abundant. He must have been constantly praying for thousands of people all over the ancient world. But did Philemon, who was such a true Christian, and whose gifts abounded to the work of the Lord, did he need to be prayed for? Indeed, yes. No soul is so pure or devout as to be beyond the need of prayers. As Jones said: The best of all men know only in part, love only in part; and therefore we need to pray for them that their defects may be corrected and their lack supplied. On earth we are but wayfaring men who have not yet come to the end of the journey; therefore we need to be prayed for that we may persevere to the end and finally receive the crown of life.[15]ENDNOTE: [15] W. Jones, Biblical Illustrator, Philemon (Grand Rapids, Michigan: Baker Book House, 1956), p. 28. Verse 5 hearing of thy love, and of the faith which thou hast toward the Lord Jesus, and toward all the saints;As testified by the ASV margin, the alternate reading of this verse is “the love and faith toward the Lord Jesus and toward all the saints.” Of course, as may have been expected, the preferred reading by the translators was designed to favor their usual understanding of the meaning of faith. The meaning of “faith” in this place is fidelity or faithfulness, a quality which is to be manifested first “toward the Lord Jesus” (vertically), and then “toward all the saints” (horizontally). Nielson said, “This sequence is especially significant because there is no proper human relationship unless there is first a right relationship with God."[16] To get around this obvious meaning, it is claimed that Paul here mixed up his words in a figure of speech called “chiasm”; and thus getting rid of what he said here, they rewrite the verse making it speak of “faith in Christ” and “love toward the saints.” As even Lenski admitted, “The phrases are not arranged as a chiasm."[17]Hearing of thy love, and of the faith … A similar expression in Colossians 1:4 is made an excuse for affirming that Paul had never been to Colossae; but here the same thing is said of one whom Paul knew personally and had even converted. It is likewise true that the same is probably the case with the Colossians. [16] John B. Nielson, Beacon Bible Commentary, Vol. IX (Kansas City: Beacon Hill Press, 1965), p. 703. [17] R. C. H. Lenski, op. cit., p. 955. Verse 6 that the fellowship of thy faith may become effectual, in the knowledge of every good thing which is in you, unto Christ.The meaning of this verse is somewhat difficult to understand, but perhaps Hendriksen’s paraphrase of it is adequate: The more thoroughly Philemon recognizes how greatly he himself has been benefited, the more inclined will he be to extend mercy and pardon to others, especially to Onesimus. And the very fact that Philemon has manifested such a fine spirit in the past convinces the apostle that he is not writing in vain.[18]Whether Hendriksen’s view is completely accurate or not, one thing is certain. The name of Onesimus, not yet mentioned by Paul, is nevertheless in the background of all that Paul wrote in these verses. A part of the delicacy and charm of the epistle lies in the very hesitation on the part of Paul in bringing up what must have been considered to be a very unpleasant subject with his friend Philemon. Paul cleared the ground and cultivated the soil very carefully planting the name of Onesimus in Philemon 1:1:10. ENDNOTE: [18] William Hendriksen, Colossians and Philemon (Grand Rapids, Michigan: Baker Book House, 1964), p. 215. Verse 7 For I had much joy and comfort in thy love, because the hearts of the saints have been refreshed through thee, brother.Fundamentally, Paul’s only hope for Onesimus had its fountain in the kind of man Paul knew Philemon to be; therefore, he dwells upon that before making his request. In the last analysis, he will ground his appeal on the fact that Philemon is “a brother.” “No higher compliment can be accorded to any Christian."[19] “In the Greek, the warm address, brother, comes at the end, throwing even greater emphasis upon it."[20][19] R. C. H. Lenski, op. cit., p. 959. [20] Donald Guthrie, New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1189. Verse 8 Wherefore, though I have all boldness in Christ to enjoin thee that which is befitting,Paul never for a moment relinquished his right of command as an apostle of Jesus Christ; but this verse, with the next, has the effect of saying, “Please do not consider the request that I am about to make as an order; it is not that at all, but an earnest plea from brother to brother.” Though I have all boldness … to enjoin … “This is a distinct assertion of the right to command."[21]Why did not Paul utter that command? There can be no doubt the Philemon would have obeyed it, whether as a formal command or an earnest entreaty. The answer must lie in the fact that had any apostle written a commandment for Christian slave owners to free their slaves, the whole posture of Christianity with regard to the loathsome institution of slavery would have been altered. Persecutions, already looming, would have been a thousand times more vindictive and destructive; and slaves by the thousands would have “accepted” Christianity whether converted or not, and a revolution would have been precipitated. Yet, we do not believe that it was fear of the consequences that caused Paul to make the approach he made here. He did so because it was right; it was the way of the Lord; for Christianity does not operate in the social order as dynamite, but as leaven. ENDNOTE: [21] W. Jones, op. cit., p. 41. Verse 9 yet for love’s sake I rather beseech, being such a one as Paul the aged, and now a prisoner also of Christ Jesus:In Paul’s times, ambassadors were practically all “old men”; therefore the word for “old men” came to mean also “ambassador.” Some distinguished scholars have translated it that way, and it is given as an alternative reading in the ASV margin. However, we believe Lenski is right in saying: We prefer the reading “old man” to the inferior reading “ambassador,” which some commentators prefer by appealing to Ephesians 6:20. The whole idea of ambassadorships is, however, incongruous to the present connection; no commentator has been able to work it into Paul’s thought in a convincing way.[22]Some have objected to the fact that at the approximate age of sixty years when this was written, Paul was not old. In a relative sense, however, he was old. And for one Whose life had been marked by the toils and hardships endured by the beloved apostle, it is not unlikely that many of the visible signs of old age were exhibited in his person. ENDNOTE: [22] R. C. H. Lenski, op. cit., p. 961. Verse 10 I beseech thee for my child, whom I have begotten in my bonds, Onesimus,See introduction for background material on Onesimus. Many conjectures have been made as to how he came in contact with Paul, but all of them are mere guesses. It should be remembered who Onesimus was. He was a runaway slave, and the heartless Roman law demanded the most awesome penalties. “For the smallest offense he might be scourged, mutilated, crucified or thrown to the wild beasts."[23] But Philemon was a Christian. Yes, but a Christian nevertheless influenced by the laws and customs of his day, and it was by no means certain that the spirit of the holy gospel would enable him to rise above it; hence the pleading, pathetic urgency of this precious intercession. My child, whom I have begotten … This was a metaphor well known to the Hebrews. “If one teaches the son of his neighbor the Law, the Scriptures reckon this the same as if he had begotten him” (quotation from the Jewish Talmud).[24] By such words as these Paul identified himself with the cause he was pleading upon behalf of the slave. [23] J. B. Lightfoot, op. cit., p. 321. [24] Newport J. D. White, op. cit., p. 214. Verse 11 who once was unprofitable to thee, but now is profitable to thee and to me:Since the word Onesimus means “profitable,” many have supposed that Paul’s play upon words here was intended as a pun, as if he had said, “Well, at last this profitable slave is living up to his name.” However, Lenski pointed out that the two words for “profitable” derive from different roots. “This mars the supposed pun … In a real pun the words must have at least a similar sound; not even that is the case here."[25] We also agree with Lenski in his further observation on this that “A pun at this place in Paul’s letter would be a mistake."[26][25] R. C. H. Lenski, op. cit., p. 963. [26] Ibid. Verse 12 whom I have sent back to thee in his own person, that is, my very heart:As a runaway slave in Rome, Onesimus was in constant danger of falling into the hands of the slave-catchers; and it would have been dangerous to have sent him alone; therefore Paul utilized the opportunity for having Onesimus, accompanied by Tychicus the bearer of Colossians, in the journey back to Colossae. “Although Tychicus is not mentioned in Philemon, he in the company of Onesimus is bearer of it (Colossians 4:7-9)."[27]ENDNOTE: [27] John B. Nielson, op. cit., p. 699. Verse 13 whom I would fain have kept with me, that in thy behalf he might minister unto me in the bonds of the gospel: but without thy mind I would do nothing; that thy goodness should not be of necessity, but of free will.I would have kept … I would do nothing … There is a double usage of the word “would” in this. “The former denotes natural but indeterminate impulse; the latter denotes a deliberate conclusion of the will."[28]Two different words are used in the Greek. That he might minister unto me … This seems to be a hint that Paul hoped Philemon would send Onesimus back to help the apostle during his imprisonment, a wish that, in all probability, Philemon might have granted. But of free will … The principle of compulsion is not a valid option in the advancement of Christianity, or the principles of Christianity. “In Christ there is a completely new frame of reference that completely transforms all earthly relationships. Brotherhood is the focus in which all other relationships must be evaluated."[29][28] S. J. Eales, op. cit., p. 3. [29] E. Earle Ellis, Wycliffe New Testament Commentary (Chicago: Moody Press, 1971), p. 891. Verse 15 For perhaps he was therefore parted from thee for a season, that thou shouldest have him for ever;By this Paul affirms that perhaps the whole unfortunate event of the flight of the slave was providential, after all. Did not Joseph say to his brothers in Egypt, “God did send me before you to preserve life” (Genesis 45:5)? That thou shouldest have him forever … means simply that Philemon would now have his slave permanently, but there may also be included the thought of all the redeemed having fellowship with their own eternally in heaven. In the case at hand, both meanings are appropriate. Barry believed that “It is better to take it in the absolute sense of fellowship in the life eternal."[30]ENDNOTE: [30] Alfred Barry, op. cit., p. 273. Verse 16 no longer as a servant, but more than a servant, a brother beloved, specially to me, but how much rather to thee, both in the flesh and in the Lord.The new relationship did not mean that Onesimus would be no longer a slave in the legal sense, for that was unaltered. The sense of the first phrase is thus, “no longer a servant only.” Brother … beloved … Any person obeying the gospel of Christ becomes the brother beloved of every other Christian, to whom all the rights, honors, privileges and love of Christian fellowship accrue as a right derived from their being “in the Lord”; and this is the heart of the great ethic which Paul here hurled in the face of a’slave-owner. The institution of slavery would in time wither and fade away under the impact of such a concept as this. The apostle doubtless foresaw this; and yet, as Lenski said, “We fail to find the least hint here that Philemon ought to set Onesimus free."[31] Some, of course, do find such a hint. See underPhilemon 1:1:21. ENDNOTE: [31] R. C. H. Lenski, op. cit., p. 967. Verse 17 If then thou countest me a partner, receive him as myself.See under verse 1, above, where is noted the reason for rejecting the notion that some kind of business partnership is implied by this. This is a further appeal to Philemon based upon the premise that, after all, he is a partner with the apostle in the furtherance of the gospel. Also, Ellis is right in seeing here a reference to “the many experiences Paul and Philemon had shared."[32]ENDNOTE: [32] E. Earle Ellis, op. cit., p. 895. Verse 18 But if he hath wronged thee at all, or oweth thee aught, put that to mine account; I Paul write it with mine own hand, I will repay it: that 50say not unto thee that thou owest to me even thine own self besides.Many believe that Onesimus robbed his master before he ran off, “but of this there is no evidence. Why then impute crimes to men where there is no proof?."[33] “Had the apostle been sure that Onesimus had robbed his master, he certainly would not have spoken in this hypothetical way."[34]I Paul write it … This legal-type bond in which Paul assumed any debt Onesimus might have incurred was for the purpose of clearing away any obstacle that might yet have stood in the way of his appeal. “It is likely that the whole of the letter was written by Paul himself, which was not his usual custom."[35]This magnanimous action upon Paul’s part in taking unto himself the whole debt of Onesimus is similar to the fact of Christ’s assumption on the part of any sinner saved by grace the whole of the sinner’s debt, which, as in the case of Onesimus, is utterly beyond the power of the sinner to discharge himself. No more wonderful lines were ever written of one brother’s action upon behalf of another. It is of this supremely important truth that Paul here speaks in somewhat of a veiled manner, reminding Philemon of the debt which once he the master owed, and how it was all discharged in Christ. [33] James Macknight, op. cit., p. 396. [34] Adam Clarke, op. cit., p. 666. [35] Ibid. Verse 20 Yea, brother, let me have joy of thee in the Lord: refresh my heart in Christ.“Here the apostle relaxes into his friendly familiar manner after the grave and touching language of the last few verses."[36]In the Lord … in Christ … These characteristic Pauline expressions mean the same thing, summarizing the whole conception of Paul’s theology of the salvation of men “in Christ.” ENDNOTE: [36] S. J. Eales, op. cit., p. 4. Verse 21 Having confidence in thine obedience, knowing that thou wilt do even beyond what I say.Here is the passage where it is thought Paul had in mind the manumission of Onesimus, and indeed it may well be true. Barry commented thus: This can hardly refer to anything except the manumission of Onesimus, and possibly his being sent back again to Paul. Exactly in this way Christianity was to work out the release of the slave - not by command, but by free and natural inference of its emphatic declaration of the true brotherhood in Christ.[37]ENDNOTE: [37] Alfred Barry, op. cit., p. 274. Verse 22 But withal prepare me also a lodging: for I hope that through your prayers I shall be granted unto you.This statement of Paul’s purpose of visiting again in Colossae would seem to be added here as further persuasion in Paul’s appeal. It carries the weight of “Of course, you will eventually have to face me in regard to your handling of this request.” It is not necessary to suppose that Paul had given up his stated intention of going to Spain, because some kind of fund-raising trip would probably have been antecedent to the actual trip anyway. There would have been no better place for Paul to have gone on such a mission than Asia Minor. Through your prayers … Although Paul seemed to be optimistic concerning his forthcoming release, he nevertheless willed that the matter should continue to be the object of fervent prayers on his behalf of the Christians. As Ellis said: It is noteworthy that the apostle who is most insistent about the sovereignty of God is equally convinced that God accomplish his purposes through human instruments. He did not request prayers of Philemon, but assumed them.[38]ENDNOTE: [38] E. Earle Ellis, op. cit., p. 895. Verse 23 Epaphras, my fellow-prisoner in Christ Jesus, saluteth thee;Epaphrus, my fellow-prisoner … As Nielson suggested, “The reference may be to a physical imprisonment or it may mean captured by Christ."[39] There is no way of knowing certainly just what was meant. Macknight offers the following opinion regarding this fellow-worker of Paul’s: This person is called the “faithful minister of Christ” (Colossians 1:7) … of whom the Colossians had learned the gospel. He is also called one of themselves, and one who had a great zeal for them (Colossians 4:12-13). I think therefore that he was a converted Gentile, who had assisted the apostle in preaching at Colossae, and who was ordained by him to the office of the ministry in that church.[40][39] John B. Nielson, op. cit., p. 708. [40] James Macknight, op. cit., p. 412. Verse 24 and so do Mark, Aristarchus, Demas, Luke, my fellow-workers.For discussion of Mark, see my introduction to the Gospel of Mark in my Commentary on Mark; for discussion of Luke, see in the introduction to the Gospel of Luke in my Commentary on Luke; Aristarchus is discussed in my Commentary on Acts, p. 375; in fact all four of these characters are discussed in my Commentary on Galatians, …, pp. 420-423, to which reference is made. All of these are well-known New Testament names. Verse 25 The grace of our Lord Jesus Christ be with your spirit. Amen.Your … is plural. Therefore, “The plural reference is to the whole group included in the salutation. Spirit appears to be a term for the whole man in his `new age’ outlook."[41] There are many examples of this conclusion of the Pauline letters. [41] E. Earle Ellis, op. cit., p. 895.

THE EPISTLE TO Chapter One IN 1) To be impressed with the loving hospitality which characterized the Christians in the early church 2) To learn lessons in the use of tact in dealing with others SUMMARYIn this very short and personal epistle, Paul addresses it to Philemon, Apphia, Archippus and to the church in their house. But it soon becomes evident that its contents are directed toward Philemon, a beloved friend and fellow laborer with Paul (Philemon 1:1-3).

After his salutation, Paul expresses his thanks for the noble qualities which have characterized Philemon in the past, especially his love for the saints. It is because of Philemon’s past performance that Paul is confident his plea will be carried out faithfully (Philemon 1:4-7).

Paul’s plea concerns Onesimus, a slave who had run away from Philemon. Somehow he had run into Paul at Rome and was now a new convert to Jesus Christ. As a brother in Christ, Onesimus had made himself very useful to Paul in Rome. But because he still legally belongs to Philemon, Paul is sending him back with a plea that Onesimus be forgiven and received as a brother in the Lord. Paul also offers to pay any restitution which may be owed Philemon by Onesimus (Philemon 1:8-21).

The epistle ends with a request for lodging in the near future, and with sundry greetings from individuals who were with Paul in Rome (Philemon 1:22-25). . (Philemon 1:1-3) A. FROM… (Philemon 1:1 a)

1. Paul, a prisoner of Christ Jesus
2. Timothy, a brother B. TO… (Philemon 1:1-2)1. Philemon, a beloved friend and fellow laborer
3. Apphia
4. Archippus, a fellow soldier
5. The church in their house C. (Philemon 1:3)1. Grace and peace
6. From God the Father and the Lord Jesus Christ II. AND PRAYER (Philemon 1:4-7) A. PAUL’S (Philemon 1:4-5)1. Expressed in frequent prayers to God
7. For Philemon’s love and faith toward Jesus and all the saints B. PAUL’S PRAYER (Philemon 1:6-7)1. That the sharing of Philemon’s faith might be effective
8. Through the acknowledgment of every good thing in Philemon 3. For example, the joy and comfort experienced by Paul from Philemon’s love, as Paul hears of how he refreshed the hearts of the saints III. THE PLEA FOR (Philemon 1:8-21) A. AN APPEAL, NOT A COMMAND (Philemon 1:8-9)1. Paul had the authority to command what is fitting
9. He chose instead to make an appeal based upon… a. Love itself b. Paul’s “age” c. His imprisonment B. PAUL’S PLEA (Philemon 1:10-20) 1. Concerns Onesimus (Philemon 1:10-11) a. Who was converted by Paul while in chains, and is now like a son to him b. Who though once was unprofitable to Philemon, is now profitable to both him and Paul
10. Paul is now sending Onesimus back to Philemon (Philemon 1:12-14) a. Though he is very dear to Paul b. Though Paul wished to keep him and have him work in Philemon’s behalf in the gospel c. But Paul did not want to do anything without Philemon’s whole-hearted consent
11. Paul’s desire is that Philemon receive Onesimus as a brother in Christ (Philemon 1:15-17) a. Perhaps his running away was for this purpose, that he might become a beloved brother in the Lord b. So if Philemon considered himself a partner of Paul, Paul asks that he receive Onesimus as he would Paul himself
12. Paul offers to repay Philemon (Philemon 1:18-19) a. For any wrong that Onesimus might have done b. Of course, Philemon already owed Paul his own life
13. By receiving Onesimus in this way, Philemon could give Paul joy and a refreshed heart in the Lord (Philemon 1:20) C. PAUL’S IN (Philemon 1:21)1. In Philemon’s obedience
14. That Philemon will do even more than what Paul is asking for IV. REMARKS (Philemon 1:22-25) A. A REQUEST FOR LODGING (Philemon 1:22)1. That Paul might be able to stay with Philemon 2. For Paul is confident that through the prayers of Philemon he will soon be able to come to him B. FROM OTHERS (Philemon 1:23-24)1. Epaphras, a fellow prisoner in Christ Jesus
15. Mark, Aristarchus, Demas, and Luke, fellow laborers with Paul C. A CLOSING PRAYER (Philemon 1:25) REVIEW FOR 1) List the main points of this epistle

• Saluation (Philemon 1:1-3)
• Thanksgiving & Prayer (Philemon 1:4-7)
• The Plea For Onesimus (Philemon 1:8-21)
• Concluding Remarks (Philemon 1:22-25)

2. Why does Paul refer to himself as a prisoner of Christ Jesus? (Philemon 1:1)

• He was “in chains” (also under house arrest, awaiting trial)
• But note also that he says “of Christ”, for it was while engaged in HIS service and thus for HIS sake he was imprisoned

3. Why the mention of Timothy? (Philemon 1:1)

• He was with Paul at Rome
• Also, it is possible that he was acquainted with Philemon 4) What does Philemon’s name mean? Did he live up to it?
• His name means “one that is affectionate”- Yes! cf. Philemon 1:5 and Philemon 1:75) Who, possibly, are Apphia and Archippus? (Philemon 1:2)
• Apphia may have been the wife of Philemon
• Archippus may have been their son, also the minister for the church in Colosse (cf. Colossians 4:17)

6. Is this letter primarily to Philemon, or to all?

• To Philemon (note the use of the singular in Philemon 1:4-21)
• Though by mentioning the others, perhaps Paul was soliciting their help to encourage Philemon 7) What is a good example of this family’s devotion to Christ and of their hospitality to the saints? (Philemon 1:2)
• It appears that they let the church meet in their home

8. Define the terms “grace” and “peace” (Philemon 1:3)

• Grace: favor that is unmerited
• Peace: harmony (e.g., with God, self, and others), the result of God’s grace

9. How could Paul have heard about Philemon? (Philemon 1:4-5)

• From Epaphras, who was a member of the church at Epaphras (Colossians 4:12,

• From Onesimus himself

10. What good things had Paul heard concerning Philemon? (Philemon 1:5)

• His love and faith toward Christ and the saints

11. What are some examples of Philemon’s love for the saints?

• Letting the church meet in his home (Philemon 1:1)
• Refreshing the hearts of the saints (Philemon 1:7)
• Preparing guest rooms (Philemon 1:22)

12. What does Paul pray for in behalf of Philemon? (Philemon 1:6)

• That the sharing of his faith may become effective

13. How is this prayer related to the plea which follows in Philemon 1:8-21?

• Carrying out Paul’s plea concerning Onesimus would be one way of assuring that Philemon’s faith in its sharing would be effective

14. What had given Paul great joy and comfort in his imprisonment? (Philemon 1:7)

• Philemon’s love and the way the saints have been refreshed by him

15. How does Paul re-emphasize his close feelings for Philemon? (Philemon 1:7)

• By calling him “brother”

16. What does the word “therefore” indicate? (Philemon 1:8)

• That Paul’s plea for Onesimus is predicated upon Philemon’s past behavior mentioned in verses 4-7

17. What could Paul have done in this matter? (Philemon 1:8)

• Simply commanded Philemon to do what is proper does he again refer to himself as a prisoner? (Philemon 1:9)
• Perhaps to tactfully remind Philemon that since Paul had suffered so much in service to Christ, certainly Philemon could honor his request

21. In the original language, where does the name “Onesimus” appear in the sentence? (Philemon 1:10)

• At the end: “I appeal to you for my son, whom I have begotten while in my chains, .”

22. What significance might there be in placing Onesimus’ name at the end of the sentence?

• Possibly that Paul is tactfully preparing Philemon to honor Paul’s request by saying what he does before mentioning a name that is likely to bring bad memories to Philemon 23) What does Paul call Onesimus? What does it mean? (Philemon 1:10)
• “My son”
• Like Timothy, this convert of Paul had become like a son to him

24. What does the name “Onesimus” mean?

• “Profitable”, or “useful” ow had becoming a Christian changed Onesimus? (Philemon 1:11)
• Prior to his conversion, he was “unprofitable” (as a runaway slave)
• Now, he was “profitable” to both Paul and Philemon
• Thus he was now living up to his name!

26. What does Paul want Philemon to do in regard to Onesimus? (Philemon 1:12)

• Receive him

27. How does Paul express further what Onesimus has meant to him? (Philemon 1:12)

• He refers to Onesimus as “my own heart”

28. What had Paul wished to do with Onesimus? (Philemon 1:13)

• To keep him, and let him serve Paul in the gospel

29. Why had Paul refrained from doing what he wished? (Philemon 1:14)

• He did not want to do anything without Philemon’s whole-hearted consent

30. What did Paul see as the “possible” reason for this turn of events? (Philemon 1:15)

• The providence of God
• Note that Paul says “perhaps”; Paul recognized that we cannot always be certain as to why things happen the way they do (just as Mordecai said in Esther 4:14), and whether it is always the Lord’s doing

31. How did Paul want Philemon to receive Onesimus? (Philemon 1:16)

• No longer as a slave, but as a beloved brother

32. Upon what basis does Paul ask Philemon to receive Onesimus as he would Paul himself? (Philemon 1:17)

• If he considered Paul as a partner

33. What is Paul willing to do in behalf of Onesimus? (Philemon 1:18-19)

• Pay back anything Onesimus might owe Philemon 34) What indicates that Paul may have personally converted Philemon to the gospel? (Philemon 1:19)
• Paul’s statement, “you owe me even your own self”

35. How will Philemon’s forgiveness of Onesimus affect Paul? (Philemon 1:20)

• Despite being in chains, Paul will have joy and be refreshed in his heart

36. Was Paul in doubt about Philemon’s response to his request? (Philemon 1:21)

• No, he had confidence that Philemon would do even more that what Paul asked

37. How could Philemon do more than what Paul had asked of him?

• He could free Onesimus
• He could give him spare time to evangelize
• He could treat other slaves with similar compassion

38. How might Paul’s request for lodging tactfully induce Philemon to honor his request for Onesimus? (Philemon 1:22)

• Philemon would know that Paul would soon be able to witness firsthand Philemon’s response to the plea for Onesimus

39. Where else do we read of these men who accompany Paul in sending greetings to Philemon? (Philemon 1:23-24)

• All of them are mentioned in Colossians 4:10-14
• Epaphras (Colossians 1:7 Colossians 4:12-13)
• Mark (Acts 12:12 Acts 12:25 Acts 13:5 Acts 13:13 Acts 15:36-40; 2 Timothy 4:11; 1 Peter 5:13)
• Aristarchus (Acts 19:29 Acts 20:4 Acts 27:2)
• Demas (2 Timothy 4:10)
• Luke (The “we” sections of Acts, 2 Timothy 4:11)

40. What is Paul’s concluding prayer for Philemon? (Philemon 1:25)

• “The grace of our Lord Jesus Christ be with your spirit. Amen.”

Questions on Philemon1. State Paul’ s condition as a citizen. 2. For what reason was this the case ? 3. Who is with him in this epistle ? 4. In what light does he estimate Philemon ? 5. Who are associated in the address besides Philemon ? 6. Explain location of this church. 7. State the usual benediction. 8. State an item in the prayers of Paul. 9. Of what had he heard? 10. Toward whom did Philemon extend his love? 11. Which of these was cause of the other? 12. Can one exist without the other? 13. Give other word for communication, verse 6. 14. Can this be said of faith? 15. State what acknowledgment it would cause. 16. In what does Paul have great consolation? 17. What expression shows this was not selfish joy? 18. Did Paul have authority to enjoin another? 19. What kind of things could he so act about? 20. In this case what kind of urge does he use? 21. For what sake does he do this? 22. What was his place in the career of life? 23. In what city is he being kept? 24. Is he deprived of all service for Christ? 25. In what way had be “ begotten” Onesimus ? 26. Why say he had begotten him “ in my bonds” ? 27. What was this man to Philemon? 28. How does Paul designate his former service ? 29. Has there been any change for the better ? 30. What has caused a change? 31. What is Paul doing as to his new convert? 32. In what sense does he request him to be received ? 33. Why does he not retain him with him? 34. Could he have assisted Paul in any way ? 35. Why say this benefit would have been from Philemon? 36. Explain Oue8ilnus, absence from Philemon, 37. Show from verse 15 how evil resulted in good. 38. In what added relation may he now be received? 39. What request of fellowship does Paul make ? 40. How could Onesimus have owed Philemon ? 41. How does Paul offer to settle it? 42. Compare this with Rom. 13: 8. 43. May Christians have standing accounts together? 44. What shows Paul did not know how his account stood ? 45. In what way did he wish joy from Philemon? 46. State his confidence in this brother. 47. What preparation did he wish to have made? 48. How would this harmonize with his bondage ? 49. Who was with Paul as a prisoner? 50. Were there other sympathizing brethren here?

Philemon 1:1

Philemon 1:1. According to Thayer and Strong, and some commentators, Philemon was a resident of Colosse, and was converted to Christianity by Paul. Timothy is not mentioned as of any authority, but as an associate of Paul. His name is joined by way of friendly interest in Philemon and endorsement of the epistle. Paul calls himself a prisoner of the Lord because his imprisonment was caused by his service to Him. Philemon is designated fel-lowlaborer because he was working for the Lord in the same cause as was the apostle.

Philemon 1:2

Philemon 1:2. Apphia is described by Thayer merely as “name of a woman.” Some commentators say she was the wife of Philemon and that Archippus was his son. The suggestion is given by the next phrase, church in thy house. In early times the congregations in some places were small, and had their services in the homes of the brethren. Or, the whole congregation may have consisted of the members of one household, if there were as many as two disciples in it (Matthew 18:20). If Philemon’s wife and son were disciples, they might well have composed the church in his house.

Philemon 1:3

Philemon 1:3. This is a familiar salutation of Paul, which he used in most of his epistles. See the comments on it at 1 Corinthians 1:3.

Philemon 1:4

Philemon 1:4. The next verse shows what it was for which Paul thanked the Lord. Since the faithfulness of Philemon was a help to the apostle, he would consider it as a blessing, and it is stated in James 1:17 that all good things come from God.

Philemon 1:5

Philemon 1:5. Love as used here means a sincere desire to help in the welfare of others in the work of the brethren, and an interest in the progress of the cause of the Lord. Faith means one’s practice of the ordinances of the Lord’s commandments.

Philemon 1:6

Philemon 1:6. The fellowship that Philemon had with others concerning the faith, had the effect or was tending to have a good effect on them. It would be manifested by their acknowledgment of the good example that he set before them.

Philemon 1:7

Philemon 1:7. Love in this passage is from a Greek original that means to be interested in the welfare of others. This is borne out by the rest of the verse, for it speaks of the refeshing that Philemon had brought to the saints, which means the Christians. Bowels is used to mean the intellectual part of the saints, from the ancient theory that the affections were seated in the intestines.

Philemon 1:8

Philemon 1:8. Paul was an apostle and had the authority to enjoin (or order) Philemon to do what was desired for him to do, had he thought it necessary to use that strong a form of speech.

Philemon 1:9

Philemon 1:9. Because of his love for Philemon, the apostle preferred to use a milder basis for his instruction, namely, his age and also his situation. Respect for age should incline Philemon to heed the request of Paul. Also, his imprisonment would indicate his sincerity which should prompt Philemon to heed the request.

Philemon 1:10

Philemon 1:10. The special request referred to in the preceding verses was concerning Onesimus. He was a slave of Philemon, but not the most satisfactory kind of one. (See next verse.) He had run away from his master, and in some way had come to Rome and fallen into the company of Paul. The apostle taught him his duty to the Lord and induced him to obey it. On this principle he calls him his son, in the same way he referred to Timothy as his son (1 Timothy 1:2).

Philemon 1:11

Philemon 1:11. Servants are commanded to obey their masters (Ephesians 6:5; Colossians 3:22). The teaching Paul gave Onesimus, therefore, would include his duty to his master. That would explain why he would be now profitable to Philemon, and also to Paul because of being in fellowship with him.

Philemon 1:12

Philemon 1:12. In keeping with his duty as a part of the life of a Christian slave, Onesimus returned to his master at the instruction of Paul. Thou therefore receive him is a kindly commendation. Mine own bowels. A child is brought forth from the bowels of his parents, and since that part of the human anatomy is used figuratively of mental and spiritual matters, Paul uses it here to signify that Onesimus had been begotten by him in the sense that he had brOught him to obey the Gospel.

Philemon 1:13

Philemon 1:13. I would have retained. Had Paul felt free to follow his personal desires, he would have kept Onesimus with him as a helper in his struggles for the Gospel under the handicap of imprisonment. Had such a thing been done, Paul would have considered the service the same as if it was coming from Philemon.

Philemon 1:14

Philemon 1:14. Such a service, however, would have been equivalent to taking some benefit from Philemon without his consent, and the apostle would not do anything like that.

Philemon 1:15

Philemon 1:15. This could not mean that Onesimus left his master with the motive of some advantage to him. A slave who had been unprofitable would not likely be that much interested in the welfare of the man from whom he was fleeing. The meaning is as if it read, “Perhaps it will turn out to be an advantage to you, after all, for him to leave, for now the way that things have happened, he will be a better servant than ever.”

Philemon 1:16

Philemon 1:16. Not now as a servant. Onesimus was to continue as a servant to Philemon, but not in that relation only. He was to be regarded as a brother also, which was a spiritual relationship, and far above that of an earthly servant. Especially to me is said because Paul was the one who converted him to Christ. Yet because of prior relations, he was to be appreciated by Philemon all the more, both as a servant in fleshly or temporal matters, and as a brother in the Lord.

Philemon 1:17

Philemon 1:17. On the ground that Philemon would agree to all these considerations of relationship, Paul asks him to indicate his recognition of the partnership by accepting Onesimus back into his love the same as if he were the apostle.

Philemon 1:18

Philemon 1:18. If he hath wronged thee. A slave would have many opportunities for doing wrong to his master by taking some of his possessions (Titus 2:10). Whether that is meant here, or only the wrong he did by his “up-profitable” service (verse 11), we do not know. But in either case, Paul was offering to make it up to Philemon. Put that on mine account. Whatever was the obligation that Onesimus owed his master, Paul agreed to have the debt transferred to his account against Philemon.

Philemon 1:19

Philemon 1:19. This obligation or account of Paul against Philemon was not a material one, but a moral one due to what he owed the apostle for having led him into the service of salvation. AIbeit I do not say, etc. This unusual sentence is a sort of explanation, to assure Philemon that what he said was not for the purpose of reminding him of his indebtedness (morally) to the apostle for his conversion to Christ.

Philemon 1:20

Philemon 1:20. Let me have joy of thee. This he could do by receiving Onesi-mus in the way that Paul requested. Such an act of cooperation would constitute a refreshing or encouragement for the bowels or heart of the apostle.

Philemon 1:21

Philemon 1:21. Do more than I say. Not that Philemon would go beyond and add to the inspired word of the apostle, for that would be wrong (Revelation 22:18). But it means he would even be more thoughtful in good deeds than Paul was requiring.

Philemon 1:22

Philemon 1:22. Paul had hopes of being released and permitted to go out among the churches, and the testimony of history indicates that it was accomplished. In view of such an experience, he asked that Philemon make provision for his lodging.

Philemon 1:23-24

Philemon 1:23-24. The names mentioned are of some brethren who were with Paul. They were either in chains also, or were otherwise engaged in defence of the Gospel. As Paul was writing this letter, these brethren joined in friendly greeting to Philemon.

Philemon 1:25

Philemon 1:25. Grace is the favor of Christ, which. Paul wished to come to Philemon. With your spirit. This is significant, for a true Christian is bound to have unpleasant experiences as it pertains to his body (2 Timothy 3:12); yet he may be comfortable and refreshed in spirit all the while. (See 2 Corinthians 4:16.)