Comentarios bíblicos

INTRODUCTION

The testimonies to its authenticity are--ORIGEN [Homily 19, on Jeremiah, vol. 1., p. 185, Edition Huetius], cites it as the letter of Paul to Philemon concerning Onesimus; TERTULLIAN [Against Marcion, 5.21]: "The brevity of this Epistle is the sole cause of its escaping the falsifying hands of Marcion." EUSEBIUS [Ecclesiastical History, 3.25], mentions it among "the universally acknowledged Epistles of the canon"; JEROME [Commentary on Philemon, vol. iv., p. 442], argues for it against those who objected to its canonicity on the ground of its subject being beneath an apostle to write about. IGNATIUS [Epistle to the Ephesians, 2; Epistle to the Magnesians, 12], seems to allude to

Phm 20.

Compare Epistle to Polycarp [1 and 6]. Its brevity is the cause of its not being often quoted by the Fathers. PALEY [Horæ Paulinæ], has shown striking proofs of its authenticity in the undesigned coincidences between it and the Epistle to the Colossians.

PLACE AND TIME OF WRITING.--This Epistle is closely linked with the Epistle to the Colossians. Both were carried by the same bearer, Onesimus (with whom, however, Tychicus is joined in the Epistle to the Colossians),

Col 4:9.

The persons sending salutations are the same, except one, Jesus called Justus

(Col 4:11).

In both alike Archippus is addressed

(Phm 2; Col 4:17).

Paul and Timothy stand in the headings of both. And in both Paul appears as a prisoner

(Phm 9; Col 4:18).

Hence it follows, it was written at the same time and place as the Epistle to the Colossians (which was about the same time as the Epistle to the Ephesians), namely, at Rome, during Paul's first imprisonment, A.D. 61 or 62.

OBJECT.--Onesimus, of Colosse ("one of you,"

Col 4:9),

slave of Philemon, had fled from his master to Rome, after having probably defrauded him

(Phm 18).

He there was converted to Christianity by Paul, and being induced by him to return to his master, he was furnished with this Epistle, recommending him to Philemon's favorable reception, as being now no longer a mere servant, but also a brother in Christ. Paul ends by requesting Philemon to prepare him a lodging, as he trusted soon to be set free and visit Colosse. This Epistle is addressed also to Apphia, supposed from its domestic subject to have been Philemon's wife, and Archippus (a minister of the Colossian Church,

Col 4:17),

for the same reason, supposed to be a near relative.

Onesimus in the Apostolical Canons [73], is said to have been emancipated by his master. The Apostolical Constitutions [7.46] state that he was consecrated by Paul, bishop of Berea, in Macedonia, and that he was martyred at Rome. IGNATIUS [Epistle to the Ephesians, 1], speaks of him as bishop of the Ephesians.

STYLE.--It has been happily termed, from its graceful and delicate urbanity, "the polite Epistle." Yet there is nothing of insincere compliment, miscalled politeness by the world. It is manly and straightforward, without misrepresentation or suppression of facts; at the same time it is most captivatingly persuasive. ALFORD quotes LUTHER'S eloquent description, "This Epistle showeth a right, noble, lovely example of Christian love. Here we see how St. Paul layeth himself out for the poor Onesimus, and with all his means pleadeth his cause with his master, and so setteth himself as if he were Onesimus, and had himself done wrong to Philemon. Yet all this doeth he, not with force, as if he had right thereto, but he stripped himself of his right, and thus enforceth Philemon to forego his right also. Even as Christ did for us with God the Father, thus also doth St. Paul for Onesimus with Philemon: for Christ also stripped Himself of His right, and by love and humility enforced [?] the Father to lay aside His wrath and power, and to take us to His grace for the sake of Christ, who lovingly pleadeth our cause, and with all His heart layeth Himself out for us; for we are all His Onesimi, to my thinking."

Phm 1-25.

ADDRESS. THANKSGIVING FOR PHILEMON'S LOVE AND FAITH. INTERCESSION FOR ONESIMUS. CONCLUDING REQUEST AND SALUTATIONS.

This Epistle affords a specimen of the highest wisdom as to the manner in which Christians ought to manage social affairs on more exalted principles.

1. prisoner of Jesus Christ--one whom Christ's cause has made a prisoner (compare "in the bonds of the Gospel,"

(Phm 13).

He does not call himself, as in other Epistles, "Paul an apostle," as he is writing familiarly, not authoritatively.

our . . . fellow labourer--in building up the Church at Colosse, while we were at Ephesus. See my

Introduction

to Colossians.

2. Apphia--the Latin, "Appia"; either the wife or some close relative of Philemon. She and Archippus, if they had not belonged to his family, would not have been included with Philemon in the address of a letter on a domestic matter.

Archippus--a minister of the Colossian Church

(Col 4:17).

fellow soldier--

(2Ti 2:3).

church in thy house--In the absence of a regular church building, the houses of particular saints were used for that purpose. Observe Paul's tact in associating with Philemon those associated by kindred or Christian brotherhood with his house, and not going beyond it.

4. always--joined by ALFORD with, "I thank my God."

5. Hearing--the ground of his thanksgiving. It is a delicate mark of authenticity, that he says "hearing" as to churches and persons whom he had not seen or then visited. Now Colosse, Philemon's place of residence, he had never yet seen. Yet

Phm 19

here implies that Philemon was his convert. Philemon, doubtless, was converted at Ephesus, or in some other place where he met Paul.

love and faith--The theological order is first faith then love, the fruit of faith. But he purposely puts Philemon's love in the first place, as it is to an act of love that he is exhorting him.

toward . . . toward--different Greek words: "towards" . . . "unto." Towards implies simply direction; unto, to the advantage of.

6. That--The aim of my thanksgiving and prayers for thee is, in order that the, &c.

the communication of thy faith--the imparting of it and its fruits (namely, acts of love and beneficence: as

Heb 13:16,

"to communicate," that is, to impart a share) to others; or, the liberality to others flowing from thy faith (so the Greek is translated, "liberal distribution,"

2Co 9:13).

effectual by--Greek, "in"; the element in which his liberality had place, that is, may be proved by acts in, &c.

acknowledging--Greek, "the thorough knowledge," that is, the experimental or practical recognition.

of every good thing which is in you--The oldest manuscripts read, "which is in US," that is, the practical recognition of every grace which is in us Christians, in so far as we realize the Christian character. In short, that thy faith may by acts be proved to be "a faith which worketh by love."

in Christ Jesus--rather as Greek, "unto Christ Jesus," that is, to the glory of Christ Jesus. Two of the oldest manuscripts omit "Jesus." This verse answers to

Phm 5,

"thy love and faith toward all saints"; Paul never ceases to mention him in his prayers, in order that his faith may still further show its power in his relation to others, by exhibiting every grace which is in Christians to the glory of Christ. Thus he paves the way for the request in behalf of Onesimus.

7. For--a reason for the prayer,

Phm 4-6.

we have--Greek, "we had."

joy and consolation--joined in

2Co 7:4.

saints are refreshed by thee--His house was open to them.

brother--put last, to conciliate his favorable attention to the request which follows.

8. Wherefore--Because of my love to thee, I prefer to "beseech," rather than "enjoin," or authoritatively command.

I might . . . enjoin--in virtue of the obligation to obedience which Philemon lay under to Paul, as having been converted through his instrumentality.

in Christ--the element in which his boldness has place.