Verse By Verse Study of Philemon

[Brian P]

I'm going to continue in my verse by verse study in the smallest books of the Bible, often over looked but within these short works there are great gems of truth to grasp onto. A brief background (I will be very brief) is helpful and all you really need to know is that Paul was writing on behalf of his friend Onesimus who was a slave to Philemon his master. Onesimus had left Philemon on bad terms, he had runaway from his master but as fate would have it he ran into Paul most likely in Rome. Having heard Onesimus' story he seeks to be a mediator between the two men. Paul had witnessed Onesimus' conversion and saw fruit in the man's life. This stands as a brief epistle that teaches valuable lessons about forgiveness, submissiveness, redemption and the amazing freedom that comes through the blood of Jesus.

1 Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellow labourer,


Paul uses a unique introduction to this letter, not using his usual title to describe himself nor does he refer to himself as an apostle. Timothy is introduced here most likely because he was affiliated with Philemon in some way having ministered in Ephesus. He did not co-author the epistle but may have served as a scribe who recorded the words of the apostle. Paul would sometimes refer to himself as an apostle, while other times would refer to himself as a slave, but there are no authoritative overtones by humbling referring to himself as a prisoner. It was probably an attempt to be respectful and polite to Philemon who was his friend, and who Paul was appealing to for Onesimus on the basis of their friendship. To call attention to his office would have been offensive given the context of the letter. Paul strips himself of the apostolic title, as well as the authoritative power that came with it most likely to set an example of what he wanted Philemon to do, that was stripping his authority as a master to Onesimus to treat him with Christian forgiveness and love. Paul would write in Phillipians on the subject of laying down one's rights which Christ did for us in the following verse Phil 2:5 Let this mind be in you, which was also in Christ Jesus: 6 Who, being in the form of God, thought it not robbery to be equal with God: 7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Christ thought it not robbery to be equal with God because he was God in human form. He was the rightful king of all of humanity and will one day be crowned as Lord of all of the earth, but He first came humbly as a servant, as a lamb who would willingly lay down His life for the world. Prisoner was used to show Paul's current location, but also to show he was one acquainted with self sacrifice, being in bonds himself for the cause of Christ. He was not pleading self sacrifice from a position of having no experience of it himself. It is important to note that Paul never considered himself to be a prisoner of Rome or of circumstance, but of Christ for the gospel's sake. A prisoner of war has become a prisoner for battling for his side's cause. Paul had become a prisoner of Christ for fighting for the kingdom's cause. This would also have served to help Philemon understand why Paul was not with Onesimus to plead his case directly to him.

Philemon was a a fellow labourer with Paul, and Paul refers to him affectionately as one who is beloved by them (Paul and Timothy). His labor may have been in the promotion of the gospel but the most likely scenario was that he provided aid for the brethren, using his home to help provide shelter as well as potentially being a meeting place for church. He was quite wealthy since he owned a slave, and had a great deal of influence in the area. The letter was addressed primarily to Philemon, and it was not necessarily intended for public reading in the church. Other names were mentioned in the next verse of this letter because they were members of Philemon's household, or met there and were listed as a means of courtesy. Paul was putting a close personal relationship and friendship with Philemon on the line to become a mediator and a reconciler of a situation that had caused his friend financial loss and stress. Considering his wealth and status this would also have run the risk of potentially angering a man who could provide great financial assistance to a church and Paul's ministry. In spite of this Paul still chose to do what was right and discuss a sensitive and personal subject.

 

[Brian P]

2 And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house:


Apphia was most likely Philemon's wife and was addressed because woman of her day were often in charge of household affairs with slaves often serving under their authority. Archippus was either Philemon's son, or a minister in the Colossian church, possibly both. He was one who was a part of the household of Philemon either as a direct family member, or minister in the home church there. We learn here that Philemon had a church that gathered in his house which was typically how the early church operated not having the financial means to have buildings constructed. They would often be dependent on the hospitality of someone in a region to use their home to function as a church, and we have records of their being home churches additionally in Romans 16:5, and Colossians 4:15. There would usually be a bishop or an overseer who was appointed over these local churches, and so if a church gathered in Philemon's home, they were probably aware of the situation involving Onesimus. They would be watching to see how their Christian brother would respond and would take an interest in Onesimus' well being since he had now become a brother in Christ, and they would seek to receive him into the church for Christian fellowship.


3 Grace to you, and peace, from God our Father and the Lord Jesus Christ.


Paul gives the greeting of grace and peace which is typical, and follows the logical order of how God pours out these blessings in the lives of believers. It is grace that provided humanity with Christ's sacrificial, substitionary death which brought about reconciliation and peace with God. Grace was the typical Greek salutation (Gratia, or Chans) and peace (shalom) was the typical greeting of the Jew. Combining the two terms in the greeting shows how two once distinct people were being united into one new people, the body of Christ.


4 I thank my God, making mention of thee always in my prayers,


Paul was thankful to God not just for the gifts God had given him, but also the gifts which he bestowed upon other brethren. He recognizes that God had been gracious to Philemon which had become visible in the good works that Philemon did, and Paul stays in prayer for his friend for the preservation of his spiritual gifts. This expression does not mean that that Paul was continually thinking of Philemon, but he did continually remember those who served with him in the ministry and were faithful to Christ. When his mind was brought to Philemon during his regular prayers, which must have included a list of all the churches and colleagues he came across, he would praise God for him. These people were a continual encouragement to Paul and gave him joy in his heart which he was quick to praise God for. This also reveals to us an important lesson that no good work or spiritual gifts can be maintained apart from the protection and continual provision of God. The Holy Spirit provides the believer with an endless supply of grace and whatever portion of Him we allow to enter into our earthen vessels can always be increased.

 

[Brian P]

5 Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints;

The construction of the Greek, which the King James translates directly comes off as awkward, and doesn't seem to make a lot of sense. How could Paul have faith in the saints? Either love and faith apply to both Christ and the saints, or the more correct rendering would be that faith is directed towards Jesus, and love toward the saints. This construction would be a literary construction called a chiasm, or a cross reference which attaches the first element to the fourth, and the second to the third. Paul indicates the reason why he was thankful for Philemon, and that is because he was one who demonstrated a strong faith in Christ, which produced a love for the brethren. These two traits go hand in hand. Those who love Christ and trust in His word will love His bride, who are part of His kingdom. Christians are called to love all men, but there is a special unity and connection to those who share the same spiritual Father. Paul had received these positive reports most likely from Epaphras, his friend in Colossae who founded the church there and who was with him during the writing of this epistle. This love that Philemon was demonstrating in his walk would have given Paul confidence in appealing for Onesimus. If Philemon really did have a love for all the saints in his heart he would act mercifully towards his slave who was now a member of the body of Christ.


6 That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.

The idea of this verse is that the communication (also rendered participation) in the faith, meant that Philemon would have participated in the things that promote the cause of Christ. Having participated in the faith, and having been exposed to the gospel, Paul was praying that this would communicate itself to other believers in a visible way. Speaking in this manner Paul must have had the situation involving Onesimus in view. Paul wanted Philemon not to just have a mental knowledge of Christ's teachings but to have an effective or active faith that put these teachings into practice and begin to experience the blessings of righteous living. It is commendable to obtain biblical knowledge, which is exactly what Philemon was doing, but good works should flow from our knowledge. The Greek word for knowledge (epignosis) is a combination of experiential and intellectual understanding, stressing that there is a familiarity with an idea due to a practical application of it. Knowing how to properly apply one's faith in a given situation is wisdom. There were good things given to Philemon through his relationship in Jesus Christ. There is a dual blessing the believer obtains after salvation and that is we are said to be both in Christ and Christ is in us. We enjoy a position of good standing with the Father because we are in Christ, He views us and sees Christ not our own current sinful state allowing us to have fellowship with God due to the atoning work of Christ on the cross. Christ is said to indwell within us or live in us Galatians 2:20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. The essence of who Christ is, is communicated to us, He becomes united to us in such a way that He resides in the flesh next to our original fallen nature. The second man comes in and dwells alongside of the first man and we become partakers of who Christ was, partakers of a divine nature. He gives us His nature, His mind and His desires which allow us to live in such a way as to experience every good thing that God intended for us to experience. The Christian thing to do in this situation would be to forgive a brother who had committed sin prior to his salvation, and if Philemon acknowledged himself as forgiven for his sin, he should than want to extend that forgiveness to others who had wronged him. This was the basis for Paul's appeal, that the love showed to Philemon by Christ would reflect and be communicated to others by acknowledgment of all Jesus had done for him. This situation was critical since many would be viewing the outcome of this event. If Christianity could succeed in such a difficult, and strained relationship it could work anywhere, so Paul recognizing the significance of what was at stake prayed for Philemon to make the correct choice.

 

[Brian P]

7 For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.

Speaking about Philemon's faith in the previous verse, Paul moves on to his love that he demonstrated for the brethren. This was one of the reasons why Paul expected Philemon to respond positively to his request, and that was he had a track record of doing good things for fellow believers. Paul himself took great joy and consolation in this love, using the word bowels (rendered heart in some translations) to describe the depth of how Philemon lifted up the spirits of the saints. This word was used to identify the core or center of where one's emotion came from (ancients typically located emotions in the abdomen), so the significance of this was that Philemon brought refreshment to the very core of the people he encouraged. This thanksgiving and reflecting on Philemon's character brought about anticipation and hope for resolution in the situation, with it accomplishing several objectives also. If there had been any fall out or tension between Paul and Philemon from learning where Onesimus was, and who he was talking to, it would have been alleviated by the kind words. Paul reminded Philemon of his past faithfulness in an effort to encourage him to continue demonstrating loving kindness. The apostle was going to be an advocate for Onesimus, asking something that was contrary to Roman custom and not the typical way one would handle a runaway slave. Christianity was beginning to bring a new dignity to the slave class as Christian love and unity were beginning to tear down social barriers that kept men alienated from one another. Calling Philemon brother indicates that he is appealing to him not from an authoritative position, but one as an equal.


8 Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient,


Paul did not have Roman customs on his side, but he carried with him apostolic authority which he received from Christ that he could have used to command his friend to forgive Onesimus. Paul however preferred to speak gently to Philemon, knowing that he was a man of integrity and good Christian character. There was no need to exercise this authority and doing so would have shown a lack of trust and respect for Philemon. Paul desired Philemon to do what was right not because he was forced to, but because his heart truly was seeking to emulate the love of Christ which had been shown to him. The order of God differs from the order of man, and the Christian under the influence of the Holy Spirit seeks to do what is in accordance with the will of God. Treating a brother mercifully and fairly would be the right and obedient thing to do in this situation.


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.


Paul appeals to Philemon and reminds me him of his own character, and that he is appealing as one who is familiar with sacrifice, having lost his freedom, on top of being one who has demonstrated faithful long suffering being in ministry for many years. He was an elder and had wisdom, he was not speaking as a foolish youth, or an inexperienced young convert and was appealing to his friend on the basis of love. The dedication Paul had shown in his obedience to Christ, and picking up his cross daily would bring admiration from any Christian. Paul is not seeking to issue harsh commands, or severely rebuke a disobedient believer, but is rather gently appealing to a man who he knows is of good character having demonstrated in the past the love he has for the brethren. Paul had the expectation that Onesimus, who was now a brother himself would be treated with the same loving kindness Philemon showed before. Entreaty for Paul was the method to use rather than command since he knew what he was asking was not something unreasonable, but was in in accordance to the will of God. He had confidence that his friend would carefully weigh what to do, not acting rash but rather consulting God in prayer for wisdom. This teaches an important lesson that those who are in a good spiritual state do not need strong exhortations to do what is right, for in all situations they will seek to behave in a manner that is agreeable to God and in line with His will. Paul shows us that gentleness in this situation was more beneficial when handling an obedient Christian, drawing him gently to do what is right rather than trying to drag him along by brute force.

 

[Brian P]

10 I beseech thee for my son Onesimus, whom I have begotten in my bonds:


Paul shows the deep love he had for Onesimus and though he was potentially a thief and a runaway, Paul did not judge or condemn him but chose to petition Philemon on his behalf. Philemon would have wondered how the two men met, and would have been unaware of the change in Onesimus' life. Paul was hoping that these changes which occurred may help to earn a more receptive welcome when he finally returned. Onesimus had developed a saving faith after hearing Paul's testimony in prison, and brought about new spiritual life. This speaks of the amazing selfless nature which Christ had instilled in his heart that although he was in confinement, facing a severe trial of his own, he never stopped being concerned about the condition of lost humanity. Instead of focusing on his own safety and preservation, he looked to advocate for a man who was facing trials of his own. He did not break down into a position of self pity but looked to show compassion on his fellow man, showing a fully surrendered heart that was constantly looking to further the kingdom's cause and emulate Christ in taking on a the role of mediator.


Paul knew from personal experience the radical difference which occurred in the lives of men who showed this faith and obtained salvation, observing continual change to a more Christlike form by the indwelling power of the spirit. Paul uses the term begotten in reference to the role that he played in Onesimus' conversion. It is the power of God that brings new life to the believer as they become spiritually regenerated or born again. This is nothing a human could do, nor did Paul believe he could do, but he recognized that he was the vessel that God used to plant the seed of faith in him. It was common in Judaism to have a figurative parent-child relationship between teacher and student, and this relationship still exists in Christianity today. The fact that Paul tenderly referred to him as his child shows the affection he had for Onesimus, and reflects the change of character that was already beginning to happen in his convert.


11 Which in time past was to thee unprofitable, but now profitable to thee and to me:


Paul uses a play on words or a pun to help ease the tension when appealing to Philemon. The name Onesimus translates profitable (euchretos) which he was not in his unconverted life prior to meeting Paul, in fact he was useless (archestos). He was a Phrygian slave who were a culture of people that carried the reputation of being poor servants, unreliable and unfaithful; Onesimus lived up to this stereotype in disobediently running from his master. We can't be certain to what extent Onesimus served Paul in his ministry but he assisted him in a way that the apostle could see he was a transformed man. It is very possible that Paul saw a use for Onesimus in helping to spread the gospel message. The unprofitable nature of Onesimus to his master reflects our own uselessness to God until we become reconciled to Him through Christ our Savior. (Romans 3:12) He was now living up to his name in Paul's estimate and he was confident that upon return he would prove to be of value to Philemon as he was of great value to the apostle. If Onesimus was now living up to his name as useful, it was also up to Philemon to live up to his name which meant to be affectionate or kind. The gospel contains within it the power to reform lives, making once useless members of society valuable and productive if they simply place their faith in its message. It is possible that Paul is making a subtle suggestion to Philemon, that he would like to retain the services of Onesimus, although he would never directly command his friend to do as such.


12 Whom I have sent again: thou therefore receive him, that is, mine own bowels:


The departure of Onesimus was one that pained the apostle which speaks of the amazing transformation that happened in the runaway who was once disobedient, who was possibly a thief, it was this same man that won a special place in the aged apostle's heart, so much so that for Paul it was like sending a part of himself away when Onesimus left. To treat such a one cruelly would be to hurt one who had a deep connection with the leader of the Gentile church. This was a hard goodbye for Paul, there was no assurance that he would see his friend again, and it speaks of the forgiveness that should be present in a believers life, that we should be quick to forgive past wrongs if there are signs of genuine repentance. Paul had little choice but to urge the slave to return to his former master, of course he could not force the man to go, but there was a level of respect that Onesimus had for Paul that would carry a great weight. It would not have been extremely difficult to heed the counsel of the man who helped bring him his salvation and had shown him the love of Christ while in a rebellious state. Paul could have justified keeping this man with him and did stand to gain something from the profitable service he provided to him, but out of respect for the Roman law, and respect for his friend, he decided that sending Onesimus back was the best course of action. Here we also see the change in the once staunch legalist who does not adhere to the letter of the old mosaic law which actually addresses the issue in Deuteronomy 23:15 Thou shalt not deliver unto his master the servant which is escaped from his master unto thee: 16 He shall dwell with thee, even among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not oppress him.Paul understood that he was no longer under the law but under grace, and chose to make a decision according to the influence of the Holy Spirit.

 

[Brian P]

13 Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel:


Onesimus underwent a transformation through the power of God who had restored him to a position of such usefulness that it was difficult for Paul to send him back because he would not have been easy to replace. The apostle recognized that he had no authority over Onesimus but he brings forth the benefits and blessings that he would experience if Philemon allowed him to stay. If Onesimus stayed it would be like he was serving Paul on behalf of Philemon, since he was his legal property. Secondly he would be serving one who was in chains, a more desperate situation that would have required more assistance than one who had their freedom. Paul is quick to point out that it is for the sake of the gospel as well that he is in chains, so he is not just assisting a prisoner in need, but one who is in prison because he was trying to do God's work. Christians should have a desire to support those who serve the Lord in difficult situations and put themselves in danger for the cause of Christ. Even though Paul sees this great use for the slave, he still leaves the decision in the hands of Philemon.


14 But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.


Paul in the previous two verses is stating that he wished Onesimus could stay with him, but that he chose to do nothing because he did not have consent of Philemon. Paul knew how valuable it was for a Christian mind to do what is right out of conviction from the Spirit, not out of compulsion to please a friend. There are parallels seen in the old testament in regards to sacrifices which were made to God being only acceptable if they were freely given. Paul saw this this as an opportunity to show the Christian church at Colossae the mercy and love of Christ which would be demonstrated if Philemon chose to heed the apostle's advice. He was also giving Philemon an opportunity to be blessed for being generous for the sake of Jesus.


15 For perhaps he therefore departed for a season, that thou shouldest receive him for ever;


Paul tries to get Philemon to see the entire situation from a different perspective, so as not to dwell too much on past wrongs which were committed by Onesimus against him. God constructs His plans and always is able to work in situations in spite of human failure. Such is His sovereign nature to not be hindered by sin, that He allows His light to penetrate and pierce through even the darkest clouds. God had taken an evil situation and had turned it to good by His divine providence, and had allowed His grace to become abundantly visible in Onesimus saving him from eternal damnation even though he had behaved so unworthy. His grace would be manifested and seen further if Philemon chose to not punish Onesimus as he deserved according to Roman law. Paul uses the words perhaps (tacha) in a careful way so as not to assume the he has absolute knowledge of how and why God works events out events in the way He does. That knowledge is reserved for God and God alone who can see the end from the beginning. The redemptive work in this situation is seen in the remainder of this verse. There is a contrast in time with Onesimus leaving for a little while (literally translated an hour) and receiving him again forever which is translated from the Greek work aion meaning age. This term is commonly used by Paul to signify eternal, so Paul is asking that he be received as a brother in the faith. Since he is now saved he will be his brother for all of eternity and that bond will be everlasting, while the servant-master bond will be only for a short season. The way he receives him should reflect this new truth.

 

[Brian P]

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?


Paul was not looking for emancipation for Onesimus, but what Paul did was to look to the spiritual relationships, and our relation to one another under God's authority. The apostle was not ashamed to call this man who occupied the lowest class in Roman society his brother and this emulates Christ who willingly laid aside His heavenly splendor to take on human form. He is not ashamed to call us brothers (Heb 2:11) and so there is a danger in our thinking if we begin to think of ourselves as superior to anyone else so as not to accept them as brothers if they honestly repent, regardless of what condition they came from. God views all converts as his adopted children, so we must adjust any errors in our thinking if we fail to believe the same. It is important to note however that Paul did not stake his reputation on a man who he did not know, or who produced no fruit for the kingdom. Onesimus had shown a reformation and change in his character which gave Paul the confidence he had in his new friend, witnessing much growth and having an attachment to him. They worked together laboring for Christ.


There was a new bond that existed between Onesimus and Philemon which Paul was encouraging them to develop. They had the same spiritual Father, and were brought to the saving knowledge of Christ through the same ministry that Paul led. God's amazing providence can be seen in this situation, and the grace of God can not be denied as he brought home Onesimus his wayward son. Though he ran from a Christian household, he came into contact with Paul who would forever change his life in this world and the one to come. If obedience would be exhibited in light of the new circumstances peace would be produced in a difficult situation with Christ being the one who ushered it in. Paul knew that positive societal change would come from citizens who were obedient to Christ, and this is seen in this epistle. It is one thing to have a stranger enter your home and serve you as a slave, but it becomes a strange and difficult thing to expect your own brother to serve you in this way. In seeing Onesimus from this perspective it would have brought him more dignity and respect if any was lacking in their previous relationship.


17 If thou count me therefore a partner, receive him as myself.


The word for partner (koinonon) is a common word for fellowship but here it carries with it a much deeper meaning than mutually satisfying conversation. Paul and Philemon participated in the same effort which was trying to spread the gospel message to the lost world. It was a relationship that carried with it deep bonds and one that they valued greatly, and now Paul is advocating for Onesimus to be received as himself. This is a large request, that a man who had done damage to his master not only be forgiven but given an apostle's welcome, not only forgiving past wrongs done but having an eagerness to receive him with loving generosity. If Philemon valued their fellowship he would honor Paul's request and give Onesimus a chance at new life, since he had obtained new spiritual life through Jesus Christ. Paul is saying when you look at Onesimus to see himself, much in the same way as God sees Christ when he looks upon us, rather than remembering all the past wrongs that we have done.


18 If he hath wronged thee, or oweth thee ought, put that on mine account;


Paul was willing to cover any of the expenses Onesimus may have cost his master. Paul did not owe Philemon anything but was willing to assume the debt, just as Christ took on our debt caused by sin. Though this monetary debt does not come close to our eternal debt that Christ paid, it shows that Paul was willing to follow his master in self sacrificial love towards his new friend, a repentant sinner. He was attempting to remove any of the obstacles that stood in the path between the reconciliation of these two men. It is not certain what Onesimus had done to incur this debt, it may have been through stealing goods from the home, or simply a loss of revenue due to lost wages he would have received from having his slave.

 

[Brian P]

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.


Paul was writing this epistle with his own hand and not through a secretary which was something he often did, with the significance of this being that the letter served as a promisary note of sort where Paul was pledging himself or legally binding himself to the commitment of repaying Onesimus' debt. Paul uses his own hand to show that what he says is not a cheap forgery obtained by the slave, but is an authentic letter from himself. Through Paul's ministry Philemon had come to know Christ as Savior, and had obtained eternal salvation. In thinking about indebtedness Paul could not but help think of the great debt or value that is brought to the lost by ministers of the gospel. How much do we as Christians benefit from the ones who helped us to see Christ for who He is, and that is what Paul did for his friend. He brought him the most priceless substance in the world, the blood of Christ which has the power to save all sinners who repent and accept the gospel message. In light of these circumstances it would be hard for Philemon to honestly believe that Paul owed him something.


20 Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord.


There is an appeal here from Paul for Philemon to live up to his character. He had a good track record in his treatment of the brethren, refreshing them when they were growing weary and here was the perfect opportunity to refresh the apostle. If he would receive Onesimus with Christian love it would encourage Paul seeing how his convert was following Christ forgiving the man who wronged him. It would be of great use to Paul, just as Onesimus having been restored would now be of great use to Philemon. It also shows that even men who are courageous and strong in their faith like Paul, at times need encouragement as well. This often comes from from seeing fellow brothers and sisters walking in the light the Lord has revealed to them.


21 Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say.


Paul had a strong confidence that not only would Philemon comply to what was written in the letter but that he would do even more than what was written. Remember that in this epistle Paul had already requested that Onesimus be received with brotherly love as he would receive Paul, that is enthusiastically and from the heart. What more could Philemon do? Paul never specifically requested, but it could be an indirect appeal to Philemon to release the slave from his duty so that he could pursue opportunities ministering to others with Paul. The term obedience used in this context is an interesting one, and it must be understood as obedience to the will of God, through the influence of the Holy Spirit. Obedience could not be rendered to Paul, for he made it clear in the epistle he issued no commands, choosing to lay down his apostolic authority out of respect for the friendship and due to the nature of the request. Paul had confidence that under the guidance of the Holy Spirit and through the advice he offered in this letter, Philemon would do what was right. This would bring great joy to the apostle's heart seeing both of his converts walk according to the will of God, and brings to mind the picture of the aged apostle John who wrote in 3 John 4 I have no greater joy than that my children walk in truth. The amazing power of the Holy Spirit can be seen in this verse as well as it empowers the believer to go even beyond that of what is expected. Paul having witnessed His amazing power confidently expresses his faith in God when he states that he knows Philemon will do even more than what is asked.

 

[Brian P]

22 But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.


Paul had a confidence that he would be released from prison and it was a confidence that stemmed from his belief in the power of prayer that he was receiving from the Christians in Philemon's church. He asked that a place be prepared as a statement of this confidence as well as an encouragement to Philemon to do what was right. It would be a motivating factor in Philemon's life if he knew that he would seen see the apostle face to face and would have served to make him more accountable for whatever decision he made. Paul was released and there is no account of whether or not this visit took place. What we do know is there are accounts handed down that give testimony that Paul was released by Nero and had a few years to evangelize before he was arrested again to be martyred.


23 There salute thee Epaphras, my fellowprisoner in Christ Jesus;


Epaphras founded the churches in the Lycus valley (Colossae, Laodicea, and Hierapolis) and he was most likely converted during Paul's revival ministry at Ephesus. Prisoner literally translates prisoner of war indicating that he was engaged in spiritual warfare with Paul, and served faithfully alongside of the apostle battling the forces of darkness. Whether or not he was physically in jail with Paul or not is in question, and some take this to be a metaphorical statement. What is evident from the passage however is that when one dedicates their life to the teaching and preaching of the gospel truth, they become a target of Satan's attacks which can often result in persecution from those blinded by the god of this age.


24 Marcus, Aristarchus, Demas, Lucas, my fellowlabourers.


These are the same group of names that appear in the epistle to the Colossians indicating that the letters went out at the same time to close if not the same location. Mark was John Mark, Barnabus' cousin who once left Paul after there was a disagreement between Paul and Barnabas. Paul did not want to take him on a missionary journey remembering the desertment that happened at Pamphylia. He had since returned to the apostle and was with him in Rome. Aristarchus was from Thessalonica who was a close friend and traveling companion of Paul. Demas at this time was a co-worker with Paul in the ministry however he left Paul to go into Thessalonica at a later date due to a love of worldly things. Lucas was Luke the evangelist, the author of the gospel account and physician who accompanied Paul. He is also responsible for writing the acts of the apostle, and was present with Paul during some of the stops on his journey.


25 The grace of our Lord Jesus Christ be with your spirit. Amen.


Paul usually ended and began his writings with God's grace being mentioned. Philemon would need God's grace to help him to do what would seem unreasonable to the fleshly side. It is important to note the small s spirit (pneuma) which does not refer to the Holy Spirit but the human spirit. This is a reference to the part of ourselves which communicates with God who is spirit. Paul was praying that the channel for communication between God and the people he prayed for would remain open for clear communication. If that channel stayed open they would be able to access the grace of Christ which brings great peace and is the source of all blessings. To be in the presence of the Lord should be the desire of all those who love Him.