Pastoral Epistles 02/04/95 - Bill Burks Philemon I. Introduction A. The author of this epistle is the Apostle Paul. B. The date of this epistle is around 64 A.D. C. Written from Rome during Paul’s first imprisonment. D. This epistle seems to be associated with the Colossian church. II. Greetings (verses 1-3) III. Commendation of Philemon (verses 4-7) A. Prayer and thanksgiving for Philemon (verses 4-6) B. Praise for Philemon. (verse 7) IV. Plea for Onesimus (verses 8-19) A. Paul pleas on his own behalf. (verse 8-9) B. Paul shows affection for and praises Onesimus. (verse 10) C. Paul says that a converted Onesimus is profitable. (verses 11-14) D. Paul pleas that Onesimus be received as a brother. (verses 15-16) E. Paul makes a strong plea with promises. (verses 17-20) F. Paul requests accommodations be made available when he comes. (verse 21-22) V. Conclusion (verse 23-25) Philemon Introduction: The book of Philemon is about forgiveness. The book is an epistle of Paul to a man named Philemon, his household, and the Chruch that meets at Philemon’s home. This epistle is not only a pastoral epistle, but a personal appeal on the part of the Apostle Paul for the good treatment of a man named Onesimus. The book was written from Roman somewhere around 64 A.D. from Rome where Paul was in prision for the faith. This was Paul’s first inprisionment. The book is written to Philemon who seems to be the pastor of a church. The church location is unnamed, however Onesimus is mentioned in the book of Colossians 4:9. Becuase of this mention in Colosee it is assumed that Philemon was the pastor of the Colossian church. The key passage of the book is vs 11. In that verse Paul using a play on words related to Onesimus name talks about one who at one time was useless being made useful. Verse 1: Paul, a prisoner Christ Jesus .... At this point Paul was in prison in Rome. This was his first Roman imprisonment. Paul was in prison in Rome as a result of his relationship with Jesus Christ. First he was taken into custody over an incident at the temple in Jerusalem. (Acts 21). He was taken before the council at this point he gave his testimony of his conversion to Christianity. (Acts 22 - Acts 23:10). The Jews plotted against his life, and Paul was sent to Ceasarea (Acts 23:16-24) Paul remained in prison in Ceasarea for about two years. (Erdman’s Bible Handbook p.568) He was then sent to Rome when he appealed to Caesar. (Acts 25:25). This is what brought him to Rome. At the time of the writing of this epistle he is there in prison. Paul is saying that he is literally in prison because of Jesus. He refers again to his imprisonment later in Philemon in verse 9 when he again points out that he is a prisoner of Jesus Christ and in verse 24, when he called Epaphras his “fellow prisoner”. and from Timothy our brother, ... Paul in several of his epistles gives credit to other people in his opening addresses. For example in First Corinthians he opens the epistle with the words “Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother.” (I Corinthians 1:1) In II Corinthians, and Philippians Paul gives joint credit for the epistle to Timothy (see II Corinthians 1:1, and Philippians 1:1). He gives Silvanus and Timotheus credit in the book of I Thessalonians (see I Thessalonians 1:1). Verse 1d: unto Philemon our dearly beloved, and fellow labourer, Here Paul addresses the main recipient of the book. He calls Philemon beloved and a fellow labourer. In I Thessalonians Paul calls Timotheus a fellowlabourer. In Philippians Clement and others are called fellowlabourers. In Philemon 24 Marcus, Aristarcus, Demas and Lucas are called by Paul “fellowlabourers” This phrase seems to be associated with those who took part in the ministry. Timotheus for example is called a minister in I Thessalonians 3:2. Marcus is called by Peter “my son” in I Peter 5:13, and seems to be John Mark (Acts 12:12). Marcus was the writer of the Gospel of Mark and part of the ministry team of Paul and Barnabas. Philemon like the others was most likely a minister of the gospel and was possibly the pastor a Colosee. Verse 2: 2) And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house. ... Paul addresses the epistle to Philemon, and to some others. The name Apphia seems to be female. Most commentators indicate the other two people mentioned by name are part of the household of Philemon. The New American Standard calls Apphia “sister”. Archippus is called our fellowsoldier. The only other reference to this phrase in the New Testament is in Philippians 2:25, in which Eparoditus is called “my brother, and companion in labor, and fellowsoldier, but your messenger, and he that ministered to my wants.” This phrase again indicates some form of ministry. Was this another person in Philemon’s household called to some form of ministry? We can only speculate. He also addresses this epistle to the church that meets in Philemon’s home. This epistle seems to be unique in that it deals mainly with a personal appeal by Paul. It is interesting that Paul addresses the letter to the church as well as to Philemon. Verses 3 and 4: Grace to you, and peace from God our Father and the Lord Jesus Christ. 4) I thank my God, making mention of thee always in my prayers. This is typical greeting of the Apostle Paul. Every epistle written by Paul has greetings using language very similar to this. The Apostle calls for God and Christ’s grace and peace to come upon his addressee in each of these epistles. In the fourth verse the Apostle speaks of his private prayer life and notes that he includes Philemon, in his prayers. Paul in many of his epistles notes to the addressee that he is including them in his prayers. Paul seems to be a man of prayer, and never seems to have a problem finding something to pray about. Not many in our modern society, including this writer, are as diligent, and as varied in our prayers as the Apostle Paul seems to have been. Verse 5: Hearing of thy love and faith which thou hast toward the Lord Jesus, and toward all saints:...Paul even when he chastises individuals our churches, also relates to them their good qualities. When we as pastor’s and minister’s of the gospel use God’s word to correct others do we also include the good things? I think that often we don’t and that we could learn a lesson here. Paul commends Philemon for his love and faith. The word love here comes from the Greek agape. This word speaks to one’s love, affection, and benevolence according to Strong’s Lexicon in the back of the Strong’s Exhaustive Concordance . Paul in this letter will appeal to Philemon’s benevolence in the case of Inseams. Paul goes on to note that that love and faith of Philemon extends to Jesus and all the saints. Paul will later tell him that Inseams was now a fellow believer (i.e. saint) and will appeal to this portion of the nature of Philemon to get Inseams treated as a brother. Verse 6 and 7: That the communication of thy faith ....the saints are refreshed by thee ...Paul continues his praise of Philemon. He notes that because of the reports he hears of Philemon’s faith and charity that ... “...we have great joy and consolation...” He says that the saints are “refreshed” by Philemon. The indication here is that Philemon gave the church rest, refreshing and ease by his actions. Verse 8 and 9: Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient,... This is the turning point in the epistle, Paul has up to this point been greeting the addressee of this epistle Philemon, now Paul moves to the reason for the letter. He notes that because of Philemon’s obvious Christian character discussed in the previous verses that he would treat the subject he was about to deliver differently then he would have if Philemon had been different in his response to the saints. In the Greek here Paul is saying that I could be blunt, and very frank. But he determines to soften his speech because of Philemon’s love to the brethren. 9) Yet for love’s sake I rather beseech the, being such an one as Paul the aged, and now also a prisoner of Jesus Christ. Rather than be extremely frank Paul will entreat Philemon. Paul calls himself “the aged”, exactly how old Paul was at this point is not indicated in the passage. This was during about 61 A.D. Paul could have been born about the same time as Christ. Before his conversion he was after all a student of Gamaliel Acts 22:3. To be in this position he would have had to be over 30 years old, according to some authors. His first missionary journey had been in 48 A.D. according to Wilkinson in Talk Thru the Bible (page355). Therefore Paul could well have been into either his late 50s’ or early 60s’ by the time this book was written. Verse 10: I beseech thee for my son Onesimus, whom I have begotten in my bonds: Paul begins his direct appeal here. He uses the phrases “my son” and “whom I have begotten” to show his direct, personal, spiritual relationship to Onesimus. He entreats Philemon, he asks, he begs for his son in the faith Onesimus. It is also clear here that Onesimus, was converted (begotten) while Paul was in prison. Verse 11: Which in time past was to thee unprofitable, but now profitable to thee and to me:... It is almost impossible to pick up a book on the subject of Philemon without reference to this passage. Almost everyone refers to this a play on words by the Apostle Paul. Onesimus, the name comes from the Greek word for “profitable” according to Strong’s Exhaustive Concordance’s Greek Lexicon (page 52). This one named profitable was unprofitable, but is now profitable... Paul was saying to Philemon. Paul also notes that not only is he profitable to Philemon, but to Paul as well. Verse 12: Whom I have sent again: thou therefore receive him, that is, mine own bowels: Most of the commentaries note that as a runaway slave Onesimus, could have gotten the death penalty according to Roman law. Paul here is appealing to Philemon to receive Onesimus, as he would receive Paul’s own child, rather than as the runaway slave. Verse 13 and 14 : Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel: 14) But without thy mind would I do nothing: that thy benefit should not be as it were of necessity, but willingly. Paul is telling Philemon even though I need him I am sending him back to you, because it is the right thing to do. But, he is also indicating that he would like Philemon to benefit from Onesimus conversion and service to Paul, but not by coercion, but with willingness of heart. Verse 15: For perhaps he therefore departed for a season, that though shouldest receive him for ever; ... Paul points out to Philemon that Onesimus leaving him for a season may have had spiritual significance. Maybe it was required for some greater purpose. Verse 16: Not now as a servant, but above a servant, a brother beloved, specially to me, but now much more unto thee, both in the flesh, and in the Lord? Paul points out that Onesimus is returning, but he is not merely a runaway slave, but he was also a brother, a saint, one of those that Philemon has a reputation for giving rest. Paul also notes again that Onesimus is special personally to Paul himself. He notes that Onesimus would give both spiritual and physical benefit to Philemon now that he had returned as a Christian. Verse 17: If thou count me therefore a partner, receive him as myself... If you consider me an associate, if you hold me in fellowship Paul says here. He is asking Philemon to take into account his personal relationship with Paul, when thinking and acting toward Onesimus. He is saying I’m Paul you know me, treat him as you would treat me. Verse 18: If he hath wronged thee, or oweth thee ought, put that on mine account... Here Paul is asking that Philemon forgive Onesimus of the debt he owes. Don’t make him pay for what he has done. If you must be compensated see me, but forgive him. Verse 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 thine own self besides... Paul rarely wrote with his “own hand”. Probably due to a vision problem he may have had. For another example of his rare writing with his own hand see Gal. 6:11. It shows Paul’s personal interest in the Onesimus case. He offers again to repay, and offers his own personal guarantee of repayment. He also reminds Philemon that Paul had done personal ministry to Philemon in the past, and that spiritually speaking Philemon owed Paul all he had. Verse 20: Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord. Paul appeals to Philemon as a brother, in Jesus to act upon his Christianity in the matter of Onesimus. He asks Philemon to allow him to “derive pleasure” (Strongs) from his Christian actions. This verse also calls to mind verse7. Paul is asking to receive the same “refreshing” from Philemon’s Christian actions that others had already received. Verse 21: Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say. Paul again notes Philemon’s past performance. He expresses his assurance that Philemon will act in the proper manner, in this case. Verse 22: But withal prepare me also a lodging: for I trust that trough your prayers I shall be given unto you. Paul changes gears here. He is done with the matter of Onesimus. This phrase has led some commentators to postulate that Paul was in prison in Ephesus, making Philemon’s home a perfect place to lodge in upon release. Colosee being relatively close to Ephesus. There is no evidence of this therefore there is no reason to modify my view that Paul wrote this from Rome. Verse 23 and 24: There salute thee Epaphas, my fellow prisioner in Jesus; Marcus, Aristarcus, Demas, Lucas, my fellowlabourers. Verse 25: The grace of our Lord Jesus Christ be with your spirit. Amen.