성경 주석서

The Epistle to Philemon

This epistle is the only private letter of Paul which has been preserved, and the only one in the New Testament except 3John.

Onesimus, a slave, had run away from his master, Philemon, of Colossae, and had hidden himself in Rome, where he came under Paul's influence and was converted to Christianity.

In his loyalty to the civil law, Paul felt that Onesimus, in fulfillment of his Christian duty, should return to his master. He had probably robbed Philemon, and should make at least this restitution. He therefore sent Onesimus back to Colossae under the escort of Tychicus, who carried this letter to Philemon.

Paul did not attack slavery as an institution. He did not charge Philemon to emancipate his slave. For the final extinction of slavery he relied on the spirit of the Gospel, and on its principle that all men are brethren in Christ and alike servants of the one heavenly Master.

After salutations to Philemon and his household, and acknowledgments of Philemon's loving service to the Church and to himself, he introduces the main subject of the letter. He asks as a personal favor that Philemon will kindly receive Onesimus. He praises the ministries of the latter to himself, playing upon his name, "once unprofitable but now profitable," and expressing his desire to keep him with himself. This, however, he will not do without Philemon's consent. If Philemon shall see fit to retain him in his own service, he will find him, as a Christian, far more valuable than he was as a pagan slave. Perhaps his flight was divinely permitted, in order that he might return to his master as a Christian brother. He hints delicately at Onesimus' possible thefts, offering his personal security for the amount stolen, though intimating that Philemon is already in his debt for his own conversion. He is sure that Philemon will comply with his request. He thinks he will soon be released from prison, and asks his friend to prepare him a lodging in view of his visit.

The epistle has always been celebrated as a model of Christian tact and courtesy. Paul waives his apostolic right to command, and throws himself upon the appeal of Christian friendship, backing it with a delicate allusion to his sufferings for the Gospel's sake. Without palliating Onesimus' fault, he throws round him the protection of his own confidence and esteem. He softens the phrases which describe the slave's flight and theft. He does not say "he ran away," but "he was separated from thee." He does not say "he stole," but, "if he hath wronged thee or oweth thee aught." With exquisite tact he assumes that Philemon will regard Onesimus' ministries to the prisoner as his own, and will rejoice in them as an expression of his own affection.

Few sections of Scripture contain within the same space more topics for the preacher. Among these may be noted, Fellowship in Christian service (Plm 1:1, Plm 1:2, Plm 1:11, Plm 1:12, Plm 1:13, Plm 1:19): Friendship founded in faith (Plm 1:3, Plm 1:5-7, Plm 1:20): The practical quality of love and faith (Plm 1:2, Plm 1:5, Plm 1:6, Plm 1:7): The true method of Christian persuasion: The power of the Gospel to deal with the worst: The Christian method of dealing with bad social institutions: The union of all classes and conditions in Christ.

The letter has often been compared with the younger Pliny's epistle to Sabinianus, written under similar circumstances. Doddridge remarks that although antiquity furnishes no example of the epistolary style equal to Pliny's letter, Paul's letter to Philemon is far superior as a human composition. Dr. Davidson says: "It puts Paul's character in a light which none other of his writings exhibit. The qualities which dictated its composition are eminently attractive. Dignity, generosity, prudence, friendship, politeness, skillful address, purity, are apparent. Hence it has been called, with great propriety, 'the polite epistle.' True delicacy, fine address, consummate courtesy, nice strokes of rhetoric, make it a unique specimen of the epistolary style. It shows the perfect Christian gentleman." Ewald: "Nowhere can the sensibility and warmth of tender friendship blend more beautifully with the higher feeling of a superior mind, nay, of a teacher and apostle, than this brief and yet so eminently significant letter." Renan: "A little chef-d'oeuere of the art of letter-writing." Calvin: "Though he handleth a subject which otherwise were low and mean, yet after his manner he is borne up aloft unto God. With such modest entreaty doth he humble himself on behalf of the lowest of men, that scarce anywhere else is the gentleness of his spirit portrayed more truly to the life." Maclaren: "Without thought of effect, and with complete unconsciousness, this man beats all the famous letter-writers on their own ground. That must have been a great intellect, and closely conversant with the Fountain of all light and beauty, which could shape the profound and far-reaching teachings of the epistle to the Colossians, and pass from them to the graceful simplicity and sweet kindliness of this exquisite letter; as if Michael Angelo had gone straight from smiting his magnificent Moses from the marble mass, to incise some delicate and tiny figure of Love or Friendship on a cameo."

The authenticity of the epistle is conceded. The assaults of Baur and Holtzmann require no notice.

A prisoner of Jesus Christ (δέσμιος)

A prisoner for Christ's sake. This is the only salutation in which Paul so styles himself. The word is appropriate to his confinement at Rome. Apostle would not have suited a private letter, and one in which Paul takes the ground of personal friendship and not of apostolic authority. A similar omission of the official title occurs in the Epistles to the Thessalonians and Philippians, and is accounted for on the similar ground of his affectionate relations with the Macedonian churches. Contrast the salutation to the Galatians.

Timothy, our brother

Lit., the brother. Timothy could not be called an apostle. He is distinctly excluded from this office in 2 Corinthians 1:1; Colossians 1:1; compare Philippians 1:1. In Philippians and Philemon, after the mention of Timothy the plural is dropped. In Colossians it is maintained throughout the thanksgiving only. The title brother is used of Quartus, Romans 16:23; Sosthenes, 1 Corinthians 1:1; Apollos, 1 Corinthians 16:12.

Philemon

An inhabitant, and possibly a native of Colossae in Phrygia. The name figured in the beautiful Phrygian legend of Baucis and Philemon, related by Ovid ("Metamorphoses," viii., 626 sqq. See note on Acts 14:11). He was one of Paul's converts (Plm 1:19), and his labors in the Gospel at Colossae are attested by the title fellow-laborer, and illustrated by his placing his house at the disposal of the Colossian Christians for their meetings (Plm 1:2). The statements that he subsequently became bishop of Colossae and suffered martyrdom are legendary.

Our beloved Apphia (Ἁπφίᾳ τῇ ἀγαπητῇ)

Read τῇ ἀδελφῇ the (our) sister. Commonly supposed to have been Philemon's wife. The word is not the common Roman name Appia, but is a Phrygian name, occurring frequently in Phrygian inscriptions. It is also written Aphphia, and sometimes Aphia.

Archippus

Possibly the son of Philemon and Apphia. From Colossians 4:17 he would appear to have held some important office in the church, either at Colossae or at Laodicaea, which lay very near. In Colossians his name occurs immediately after the salutation to the Laodicaeans.

Fellow-soldier

In christian warfare. Perhaps at Ephesus. Applied also to Epaphroditus, Philippians 2:25.

The church in thy house

See on Romans 16:5.

Thank - always

Construe with thank. For similar introductory thanksgivings compare Romans 1:8; 1 Corinthians 1:4; Ephesians 1:16; Philippians 1:3; Colossians 1:3; 1 Thessalonians 1:2; 2 Thessalonians 1:3.

Making mention (μνείαν ποιούμενος)

Μνεία primarily means remembrance, so that the phrase expresses the two ideas, mentioning thee when I call thee to mind.

In my prayers (ἐπί)

On the occasions of.

Thy love and faith - toward (πρός) the Lord Jesus and toward (εἰς) all saints

The clauses are arranged crosswise, love referring to saints, faith to Christ. Toward. Two different prepositions are thus translated. Practically the difference is not material, but πρός toward, with πίστις faith is unusual. See 1 Thessalonians 1:8. Εἰς is the preposition of contact; to, unto; faith exerted upon.

That (ὅπως)

Connect with making mention.

The communication of thy faith (ἡ κοινωνία τῆς πίστεώς σου).

Κοινωνία fellowship is often used in the active sense of impartation, as communication, contribution, almsgiving. So Romans 15:26; 2 Corinthians 9:13; Hebrews 13:16. This is the sense here: the active sympathy and charity growing out of your faith.

May become effectual (ἐνεργὴς)

See on James 5:16. This adjective, and the kindred ἐνεργέω to work, be effectual, ἐνέργημα working, operation, and ἐνέργεια energy, power in exercise, are used in the New Testament only of superhuman power, good or evil. Compare Ephesians 1:19; Matthew 14:2; Philippians 2:13; 1 Corinthians 12:10; Hebrews 4:12.

In the knowledge (ἐν ἐπιγνώσει)

In denotes the sphere or element in which Philemon's charity will become effective. His liberality and love will result in perfect knowledge of God's good gifts. In the sphere of christian charity he will be helped to a full experience and appropriation of these. He that gives for Christ's sake becomes enriched in the knowledge of Christ. Knowledge is full, perfect knowledge; an element of Paul's prayer for his readers in all the four epistles of the captivity.

In you

Read in us.

In Christ Jesus (εἰς Χριστὸν Ἱησοῦν)

Connect with may become effectual, and render, as Rev., unto Christ; that is, unto Christ's glory.

For we have (γὰρ ἔχομεν)

Read ἔσχον I had. Connect with I thank in Plm 1:4, giving the reason for thankfulness as it lay in his own heart; as, in Plm 1:5, he had given the reason which lay in outward circumstances.

Bowels (σπλάγχνα)

Rev., hearts. See on 1 Peter 3:8.

Are refreshed (ἀναπέπαυται)

See on Matthew 11:28. Compare 1 Corinthians 16:18; 2 Corinthians 7:13.

Brother

Closing the sentence with a word of affection. Compare Galatians 3:15; Galatians 6:1.

Wherefore

Seeing that I have these proofs of thy love. Connect with I rather beseech (Plm 1:9).

I might be much bold (πολλὴν παῤῥησίαν ἔχων)

Better, as Rev., I have all boldness. Παῤῥησία boldness is opposed to fear, John 7:13; to ambiguity or reserve, John 11:14. The idea of publicity may attach to it as subsidiary, John 7:4.

In Christ

As holding apostolic authority from Christ.

That which is convenient (τὸ ἀνῆκον)

Rev., befitting. Convenient is used in A.V., in the earlier and stricter sense of suitable. Compare Ephesians 5:4. Thus Latimer: "Works which are good and convenient to be done." Applied to persons, as Hooper: "Apt and convenient persons." The modern sense merges the idea of essential fitness. The verb ἀνήκω originally means to come up to; hence of that which comes up to the mark; fitting. Compare Colossians 3:18; Ephesians 5:4. It conveys here a delicate hint that the kindly reception of Onesimus will be a becoming thing.

Being such an one as Paul the aged (τοιοῦτος ὦν ὡς Παῦλος πρεσβύτης)

Being such an one, connect with the previous I rather beseech, and with Paul the aged. Not, being such an one (armed with such authority), as Paul the aged I beseech (the second beseech in Plm 1:10); but, as Rev., for love's sake I rather beseech, being such an one as Paul the aged. The beseech in Plm 1:10 is resumptive. Aged; or ambassador (so Rev., in margin). The latter rendering is supported by πρεσβεύω I am an ambassador, Ephesians 6:10. There is no objection to aged on the ground of fact. Paul was about sixty years old, besides being prematurely aged from labor and hardship. For aged see Luke 1:18; Titus 2:2.