Philemon 1:17

Phm_1:17

If thou count me therefore a partner

A partner, not a prelate

He does not say, If thou count me a prelate, a ruler of the Church, but a partner; he is content to be one of them, not above them.

The angels count us partners (Rev_19:10); Christ counts us partners (Heb_2:14); and shall we disdain to call one another partners? There are partners in nature, so are we all; partners of the same air, water, fruits of earth, misery, death; there are partners in office, as churchwardens, and constables; there are also partners in grace--partakers of the Divine nature, of one Christ, of one heaven. Such a partner did St. Paul desire to be accounted; and happy are they that are in this partnership. (W. Jones, D. D.)

A partner

Philemon and the apostle had been at one time associated as partners in their secular calling. The latter accordingly now falls back upon the language which business men who are so connected use in writing to each other. If thou count me a partner, receive him as myself. Let the runaway slave stand on the footing of my agent, and be treated as the agent of a partner ought to be. But then there came the fact which, both for the sake of justice and of the penitent himself, St. Paul had no wish to gloss over, that there had been a wrong committed. Onesimus had stolen or embezzled. How was that to be dealt with? Here also he falls into the business language of partners. If he hath wronged thee, etc. He was ready to debit himself with that responsibility. (Dean Plumptre.)

New arguments

The words in this verse are not many, but the observations are not few that might be concluded and collected out of the same.

1. First of all, many may marvel that the apostle is so earnest, importunate for a servant, and especially for such a servant. Surely, fear of hard and severe dealing might have moved Onesimus to distrust and despair, and therefore he useth all means to hold him up, to cherish his faith, and to further the good work begun in him, being as yet a young plant, a new convert, as a joint newly restored, and having yet, as may be thought, a tender conscience; whereby he provoketh us and all others, to seek tenderly the upholding, maintaining, confirming, and comforting, such as have given witness of their true repentance, not to quench the smoking flax, nor to break the bruised reed. For seeing we are with all mildness to receive unto us such as are weak in the faith; woe unto them that stay them that are coming forward, and lay stumbling blocks in their way to bring them back, and to cause them to return to their vomit with the dog, and to the wallowing in the mire like the sow that was washed. And seeing the sinner is thus to be helped, which hath approved his conversion unto us, that we are to make intercession unto others, to obtain pardon for the penitent; we are admonished, that they are much more favourably to be handled, and carefully to be received, and gently to be remitted by ourselves.

2. We see that to the old request he added a new reason; for we shall never find in this epistle his petition barely and nakedly propounded. He hath used diverse arguments before to persuade Philemon, yet here we have another annexed, to move him to grant it without denial or resistance. This giveth instruction to the ministers of the gospel, to teach the truth soundly and substantially, as that the consciences of the people may be well grounded and thoroughly settled therein. When matters of weight and importance are in question they must not deal rawly, they must not use weak proofs and unsufficient reasons, whereby men may be rather hardened in their errors than helped out of their errors.

3. The apostle doth not simply say: If our things be common (as he might have done), but if thou account them common, and us to have a communion between ourselves, declaring thereby that it is not enough to know a truth, unless we also yield unto it as unto a truth. It is one thing to know what is good in our judgments, and another thing to embrace it in our practices. It is one thing to know what is evil in our minds, and another to refuse it in our actions. We must labour not only to have our thoughts cleared, our understanding and our judgments rectified, to see the truth, but to have our hearts and affections sanctified to follow it. It behoveth therefore not to rest ourselves satisfied with general notions, but so to ensue after them, as that we make special application of them. David in general knew that adultery was evil; Noah knew that drunkenness was beastly; Peter knew that denying of his Master was fearful, yet in the brunt of temptation, though the mind had knowledge of it, the affections would not refuse it, but yielded as a city besieged by an enemy.

4. The apostle putteth Philemon in mind, that seeing there was so near a conjunction between them twain, that they were become as it were one man, and had one mind in two bodies; it followeth that whosoever was joined to one of them ought of necessity to be joined to the other. Whereby we see that such as are our friends ought to be also the friends of our friends, that is, of those that are joined unto us. Philemon was the friend of Paul, and therefore if Onesimus were the friend of one he must needs be the friend of the other. Paul and Philemon were as two brethren; if then Onesimus were the brother of Paul he ought also to be accounted the brother of Philemon, and therefore he would have him received as himself. It is no true friendship when one maketh profession to love another man, and yet hateth him which is his chiefest and dearest friend; for if indeed we loved him we would for his sake love the other that loveth him. This we see in the covenant made with Abraham, who is called the friend of God, whereby it appeareth that the Lord promised to be a friend to his friends, and an enemy to his enemies.

5. In the amplification of the conclusion he addeth (as myself), thereby showing that he would have him regarded no otherwise than himself. Whereby we learn that our love to the brethren ought not to be in word, or in tongue, or in show, but in deed, in truth, and in heart. This is Christian love, this was in Christ towards us, and this should be in all of us one toward another (1Jn_3:18; Rom_12:9; 1Pe_4:8). (W. Attersoll.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Phm 1:17-20. If thou count me therefore a partner — Κοινωνον, a companion, one having fellowship with thee in Christ, or a sharer with thee in the blessings of the gospel, the dearest bond of friendship; receive him as myself — Even as thou wouldest receive me, if I could have the satisfaction of paying thee a visit in person. If he hath wronged thee — Ει τι ηδικησε, if he hath injured thee in any thing; or oweth thee aught — We cannot infer from this that Onesimus had robbed his master: it seems to be no more than a soft way of expressing the loss which Philemon had sustained by being deprived of his slave’s service; put that on my account — Charge it to me. I have written this with my own hand — And do thereby, as it were, give thee legal security for it; I will repay it — If thou requirest it; albeit I do not say, &c. — That is, not to say to thee, that as I was the instrument of thy conversion to Christ; thou owest unto me even thine own self besides — Besides pardoning Onesimus, thou owest to me, under God, thy very existence as a Christian, or the present and everlasting salvation of thy soul. What an immense obligation! Yet rather than be constrained to solicit Onesimus’s pardon on account of that obligation, he would himself pay to Philemon every thing Onesimus owed him. How ungrateful would Philemon have showed himself if he had refused to grant the apostle’s desire. Yea, brother — Let me prevail upon thee in this request; let me have joy of thee in the Lord — Let me obtain this kindness from thee for the Lord’s sake, which will much rejoice me. Refresh my bowels — Give me the most exquisite and Christian pleasure; in the Lord — In a matter so agreeable to the will of Christ. The word αναπαυσον, rendered refresh, “is very emphatical. It literally signifies, to appease, or quiet, which strongly intimates the commotion he felt through the ardour of his concern for Onesimus; and seems to represent the eagerness of his desire for his re-establishment in Philemon’s family, by the appetite of hunger.” — Doddridge.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

Phm_1:17. If thou count me therefore a partner.—The master-stroke of the apostle’s policy. Who would not pay a goodly price for the privilege of calling such a man comrade or friend? Receive him as myself.—Not as a slave, nor a pardoned slave, nor a freedman, but as an apostle of God (cf. Gal_4:14).

Phm_1:18. Put that on mine account.—As we should say in modern mercantile language, “Debit me with it.”

Phm_1:19. I Paul have written it.—R.V. “I Paul write it.” A signature to a deed in ancient or mediæval times would commonly take this form, “I so-and-so” (Lightfoot). Thou owest unto me even thine own self.—This is St. Paul’s creditor side of the account. With this debt outstanding he can meet the payment on account of Onesimus.

MAIN HOMILETICS OF THE PARAGRAPH.—Phm_1:17-19

The Unselfishness of Christian, Love—

I. Recognises the equal rights of Christian fellowship.—“If thou count me therefore as a partner, receive him as myself” (Phm_1:17). Paul claims for the converted slave the same share and comradeship in Christian blessings as he and Philemon enjoyed. Love overleaps all minor distinctions, and admits its object into a full participation, on equal terms, of its holiest fellowship.

II. Generously undertakes responsibility for the deserving.—“If he hath wronged thee … I will repay it” (Phm_1:18-19). “The formal tone of the promise rendered more formal by the insertion of the name—and perhaps by that sentence only being in his own handwriting—seems to warrant the explanation that it was half playful; for he could never have supposed that Philemon would exact the fulfilment of the bond, and we have no reason to suppose that, if he had, Paul could really have paid the amount. But beneath the playfulness there lies the implied exhortation to forgive the money wrong as well as the others which Onesimus had done him” (Maclaren). Love is often abused by undertaking obligations for the undeserving, but this does not prevent its helping the worthy. Love would rather suffer itself than that others should suffer, even by its cautious suppression.

III. Pleads for others by a delicate reminder of spiritual indebtedness.—“Albeit I do not say to thee how thou owest unto me even thine own self besides” (Phm_1:19). Philemon owed Paul more than the mere money loss of which Onesimus was guilty. He owed his spiritual life which he had received through the apostle’s ministry. Love does not parade its services and insist upon its claims as if it were a matter of barter and exchange. We owe our all to Christ, but He does not harass us for the payment of the debt. He lovingly reminds us of it, to make obedience all the easier and pleasanter.

Lessons.—

1. Religion admits to a hallowed fellowship with all the good.

2. Love willingly shoulders the burdens of others.

3. Love is irresistibly persuasive.

GERM NOTES ON THE VERSES

Phm_1:17. Put Yourself in His Place.

I. Christianity has compassion for the erring.

II. The Christian benefactor remembers how much he has been himself forgiven.

III. Christianity is a partnership in Divine and spiritual treasures which it invites all men to share.

IV. Christianity raises the worst of slaves to the highest freedom.

Phm_1:18-19. Vicarious Responsibility—

I. Becomes willingly chargeable for the debts of the truly penitent.

II. Is a faint imitation of the conduct of the Divine Redeemer.

III. Does not and cannot annihilate individual responsibility.

Phm_1:19. An Undischargeable Debt.

I. We can never repay the man who led us to Christ.

II. The charm of the service rendered would be destroyed if the debt could be discharged.

III. Undischargeable debts will augment the enjoyment of souls in heaven.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Phm 1:17. Ἔχεις) thou hast, without a figure [but Engl. Vers., If thou count]; for receive comes in after it.—κοινωνὸν, a partner) that what is thine may be mine, and mine thine.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Phm_1:17. Οὖν] resuming; see on Phm_1:12, where the request, to which utterance is only now finally given after the moving digressions Phm_1:13-16, was already to be expressed.

The emphasis, and that in the way of furnishing a motive, lies upon κοινωνόν: if thou hast me as a partner, if thou standest in this relation to me,according to which consequently the refusal of the request would appear as proof of the contrary. As to this use of ἔχειν, comp. on Mat_14:4. The notion of the κοινωνία is not to be restricted more narrowly than is implied in the idea of Christian fellowship, and so of common believing, loving, hoping, disposition, working, and so forth; while Chrysostom, Oecumenius, Theophylact, and others bring out only the partnership of the φρονεῖν and the striving; whereas others, as Estius, Rosenmüller, Heinrichs, Flatt, et al., explain κοινωνόν as friend, and Beza and Bengel refer it to the community of property: Si mecum habere te putas communia bona, ut inter socios esse soleat (Beza); comp. Grotius. The ὡς is: so as if thou receivedst me, as if I now came to thee; for see Phm_1:12. Theophylact: τίνα οὐκ ἂν κατεδυσώπησε; τίς γὰρ οὐκ ἂν ἐθέλησε Παῦλον προσδέξασθαι, Erasmus: recipias oportet velut alterum me. On προσλαβοῦ, comp. Rom_16:1; Rom_15:7.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Phm 1:17 . ἔχεις …: for this use of ἔχω cf. Luk 14:18 , Phi 2:29 . κοινωνόν : for the idea see Rom 12:13 ; Rom 15:26 f., 2Co 8:4 ; 2Co 9:13 , Gal 6:6 , Phi 4:15 , 1Ti 6:18 , Heb 13:16 . προσλαβοῦ αὐτὸν ὡς ἐμέ : cf. τὰ ἐμὰ σπλάγχνα in Phm 1:12 . An interesting parallel (given by Deissmann, op. cit . pp. 128 f.) occurs in a papyrus of the second century, written in Latin by a freedman, Aurelius Archelaus, to the military tribune, Julius Domitius: “Already once before have I commended unto thee my friend Theon. And now again, I pray thee, my lord, that he may be in thy sight as I myself” (ut eum ant’ oculos habeas tanquam me).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

a partner--in the Christian fellowship of faith, hope, and love.

receive him as myself--resuming "receive him that is mine own bowels."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 17. If thou count me therefore a partner] If thou dost consider me as a friend; if I have still the place of a friend in thy affection, receive him as myself; for, as I feel him as my own soul, in receiving him thou receivest me.

There is a fine model of recommending a friend to the attention of a great man in the epistle of Horace to Claudius Nero, in behalf of his friend Septimius, Epistolar. lib. i., Ep. 9, which contains several strokes not unlike some of those in the Epistle to Philemon. It is written with much art; but is greatly exceeded by that of St. Paul. As it is very short I shall insert it: -

Septimius, Claudi, nimirum intelligit unus,

Quanti me facias; nam cum rogat, et prece cogit

Scilicet, ut tibi se laudare, et tradere coner,

Dignum mente domoque legentis honesta Neronis,

Munere cum fungi propioris censet amici;

Quid possim videt, ac novit me valdius ipso.

Multa quidem dixi, cur excusatus abirem:

Sed timui, mea ne finxisse minora putarer,

Dissimulator opis propriae, mihi commodus uni.

Sic ego, majoris fugiens opprobria culpae,

Frontis ad urbanae descendi praemia. Quod si

Depositum laudas, ob amici jussa, pudorem;

Scribe tui gregis hunc, et fortem crede bonumque.

"O Claudius Septimius alone knows what value thou hast for me; for he asks and earnestly entreats me to recommend him to thee, as a man worthy of the service and confidence of Nero, who is so correct a judge of merit. When he imagines that I possess the honour of being one of thy most intimate friends, he sees and knows me more particularly than I do myself. I said indeed many things to induce him to excuse me; but I feared lest I should be thought to dissemble my interest with thee, that I might reserve it all for my own advantage. Therefore, in order to shun the reproach of a greater fault, I have assumed all the consequence of a courtier, and have, at the request of my friend, laid aside becoming modesty; which if thou canst pardon, receive this man into the list of thy domestics, and believe him to be a person of probity and worth."

This is not only greatly outdone by St. Paul, but also by a letter of Pliny to his friend Sabinianus, in behalf of his servant, who, by some means, had incurred his master's displeasure. See it at the conclusion of these notes.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

17 If, therefore, thou holdest me to be thy associate. Here he lowers himself still further, by giving up his right and his honor to a runaway, and putting him in his own room, as he will shortly afterwards offer himself to be his cautioner. He reckoned it to be of vast importance that Onesimus should have a mild and gentle master, that immoderate severity might not drive him to despair. That is the object which Paul toils so earnestly to accomplish. And his example warns us how affectionately we ought to aid a sinner who has given us proof of his repentance. And if it is our duty to intercede for others, in order to obtain forgiveness for those who repent, much more should we ourselves treat them with kindness and gentleness.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(17) A partner.—The title is peculiar. In the singular number (in which it is naturally more distinctive) and in absolute use, unconnected with explanatory words (such as we read in 1Pe_5:1), it is nowhere else found, except in 2Co_8:23, where Titus is called St. Paul’s “partner and fellow helper;” and even there the context defines the partnership as relating to the collection and ministration of alms. Here it can hardly refer to general Christian fellowship, which would require some such words as “in Christ,” or “in the Spirit,” and would not fully justify the strong personal appeal of the passage. It must indicate some peculiar bond of fellowship between St. Paul and Philemon. Philemon was his convert (see Phm_1:19); yet we notice that he writes to him not as a son, but as a brother. Evidently he was a leader in the Church at Colossæ. Tradition, as usual, makes him its bishop. He must have been St. Paul’s partner in some common work or special communion of familiarity. (See Introduction, sect. 2.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17. count] Lit., “have,” hold. The word is similarly used Luk_14:18; Php_2:29.

a partner] An associate, a fellow; in faith and interests. The Apostle is altogether the man, the friend.—Cp. 2Co_8:23.—Wyclif, “as thou haste me a felowe.”

receive] On the word, see note on Phm_1:12.

as myself] As me; and so as your “fellow,” in Christ. “After calling the slave … his brother, his son, his heart, what can this apostolic soul do further but call him his other self?” (Quesnel).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

If thou count me therefore a partner,.... A companion and friend, who reckon each other's affairs and interest their own: the word answers to a word often used in Talmudic writings, for an associate of the doctors or wise men: here it may mean also a partner both in grace, and in the ministry; one that shared in the same gifts and graces of the Spirit of God, and one that was to be a partaker of the inheritance with the saints in light: now if Philemon reckoned the apostle such an one, as he doubtless did, as being engaged in the same common cause, and a partaker of the same common faith, and interested in the same common salvation; then he entreats him on account of Onesimus, in the following manner,

receive him as myself; intimating, that he was as dear to him as himself; that he loved him as his own soul; and that he should take whatever respect and affection were shown to him as done to himself; and that he would have him receive him into his house, his heart and affections, as he would receive him the apostle himself, should he come to him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 17. A partner] κοινωνον. One in common with thee. Amicorum omnia communia.

Receive him, ] προσλαβου. Take him to thee, put him in thy bosom, make much of him. How effectually doth this great apostle plead the cause of this poor fugitive, now happily brought home to Christ. He deals as one that had himself received mercy, 1Co 7:25. Steep thy thoughts (saith one) in the mercies of God, and they will dye thine, as the dye vat doth the cloth, Col 3:12.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

If there count me therefore a partner - The word rendered “partner” (κοινωνὸς koinōnos, means “a partaker, a companion.” The idea in the word is that of having something in common (κοινὸς koinos) with any one - as common principles; common attachments; a common interest in an enterprise; common hopes. It may be applied to those who hold the same principles of religion, and who have the same hope of heaven, the same views of things, etc. Here the meaning is, that if Philemon regarded Paul as sharing with him in the principles and hopes of religion, or as a brother in the gospel so that he would receive him, he ought to receive Onesimus in the same way. He was actuated by the same principles, and had the same hopes, and had a claim to be received as a Christian brother. His receiving Onesimus would be interpreted by Paul as proof that he regarded him as a partaker of the hopes of the gospel, and as a companion and friend. For a plea in behalf of another, strongly resembling this, see Horace, Epis. Lib. 1, Eph. 9.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

If, therefore, thou count me a partner,[7] as a brother in Christ, as a member of Christ with thee, receive him as myself. (Witham)

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[BIBLIOGRAPHY]

As a partner, ut socium, Greek: koinonon.

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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

If thou count me therefore a partner; koinwnon, one with whom thou hast communion, a partner in the same grace of the gospel, and in the same trials and afflictions of the gospel.

Receive him as myself; do not only forgive him, but kindly entertain him, who is my friend, as thou wouldst do myself.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

17. As myself—Not merely receive him, but receive him as me. Which, of course, does not mean clap the fetters on him again, whether of servile iron or of Roman law; but receive him as a brother, a Christian, and a Christian minister—a partner.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

If thou count me therefore a partner; if thou holdest me for a friend by our friendship entreat this. The strongest form of entreaty possible to be used. Koinwnia in Act_2:42 refers to the Holy Communion, and in 1Co_10:16-21 partakers of it are plainly called by implication koinwnoi partakers, or, as we should say, "communicants." But here the sense is apparently as above; literally, a partner.

The plea of Christian fellowship.

The apostle here directly puts his request, "If then thou countest me a partner, receive him as myself" He regards Philemon as a partner in faith and love and life. It is a recurrence to an old argument, "If there be any fellowship of the Spirit... fulfill ye my joy.

I THE FELLOWSHIP OF BELIEVERS. It subsists in the fellowship with the Father and the Son, and derives all its force therefrom. (1Jn_1:3) That fellowship implies that all saints have a common Father, (Eph_4:6) a common elder Brother, (Heb_2:11) a common inheritance, (Eph_2:19 Rev_1:9) a common, (Php_1:7) a common suffering. (1Co_12:26 Heb_10:33, Heb_10:34) The Holy Spirit is the Author and the Power of this fellowship, (2Co_13:13) as love is the "bond of perfection". (Col_3:14) Thus believers become of "one heart and one soul.

II THE PLEA FOUNDED UPON THIS FELLOWSHIP. "Receive him as myself.

1. It is a genuine plea; for the apostle elsewhere says, "If there be any fellowship of the Spirit ... look not every man on his own things, but every man also on the things of others". (Php_2:4) "Love seeketh not her own.

2. Onesimus was now a partner as well as the apostle. Therefore, as the old Puritan says, "Love me, love my partner: one partner receives another, even for a partner"s sake." If Philemon loves Christ in the apostle, why not in Onesimus? "Inasmuch as ye have done it to one of these little ones, ye have done it unto me". (Mat_25:40) We are to love Christ in the meanest of his servants. T.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

If thou accountest me a partner - So that thy things are mine, and mine are thine.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Observe here, 1. Another argument wherewith St. Paul doth press Philemon to receive Onesimus, and it is drawn from a partnership and communion with him in the faith; if we are partners, and have communion and friendship one with another as Christians, comply with my desires herein.

Learn hence, that there is a communion, a fellowship, a partnership. between saints, should make saints respect one another, If thou count me a partner, receive him; yea, receive him as myself; a very high expression, still discovering that affectionate tenderness which St. Paul bare to this new convert.

Observe, 2. Another objection answered; Philemon might say, how can I receive him that has wronged me, robbed me, and run away from me? Sure it is enough to pardon him; must I receive him too? Our apostle implicitly grants, that there was a debt due from Onesimus to Philemon; If he hath wronged; that is granting that he has done it.

Where note, Religion destroys no man’s property, nor does communion of saints make a community of goods; otherwise from this community, Onesimus, or St. Paul for him, might have pleaded an immunity from both from restitution and punishment; St. Paul acknowledges, not denies the debt; but observe farther, he takes it upon himself, Put it on my account, I will repay it. It is not then unlawful in itself, for one person to become bound and surety for another; yea, it is a work of mercy, which not only may be done, but sometimes must be done, but always with due caution and consideration.

Observe, 3. The wonderful modesty of the apostle in mentioning his own praises and commendations, I say not that thou owest to me even thine own self; implying what great things he had done for Philemon in his conversion, so great as made Philemon a debtor, not only of his own goods, but of himself too: however, the apostle only glances at it modestly, and that upon a just and great occasion too: I do not say, (though I might have said it) that thou owest to me even thine own self besides.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

17. “Therefore, if you have me a comrade, receive him as myself.” Observe the triumphant spiritual boldness of Paul, having such implicit confidence

in the testimony and character of Onesimus that he actually puts himself in his place.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

17. If thou count me a partner. Christian fellow-laborers are partners. See 2 Cor. 8:23, where Titus is named as Paul's partner. Then receive him, as you would me.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

if you have me as a partner

"if you think of me as a fellow worker for Christ"

charge that to me

"say that I am the one who owes you"

I, Paul, write this with my own hand

"I, Paul, write this myself." Paul wrote this part with his own hand so that Philemon would know that the words were really from Paul. Paul really would pay him.

not to mention

"I do not need to remind you" or "You already know." Paul says he does not need to tell Philemon this, but then continues to tell him anyway. This emphasizes the truth of what Paul is telling him. (See: Irony)

you owe me your own self

"you owe me your own life." Paul was implying that Philemon should not say that Onesimus or Paul owed him anything because Philemon owed Paul even more. The reason Philemon owed Paul his life can be made explicit. AT: "you owe me much because I saved your life" or "you owe me your own life because what I told you saved your life" (See: Assumed Knowledge and Implicit Information)

refresh my heart in Christ

Here "refresh" is a metaphor for comfort or encourage. Here "heart" is a metonym for a person's feelings, thoughts, or inner being. How Paul wanted Philemon refresh his heart can be made explicit. AT: "encourage me in Christ" or "comfort me in Christ" or "refresh my heart in Christ by accepting Onesimus kindly" (See: Metaphor and Metonymy and Assumed Knowledge and Implicit Information)

translationWords

receive

wrong

Paul

brother

heart

in Christ

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

17. εἰ οὗν. οὗν sums up the preceding argument fr. Phm 1:10-16 and embodies it in the following direct request.

με, the emphasis is not on this but on κοινωνόν.

ἔχεις. Probably = hold, reckon, cf. Mat 14:5.

κοινωνόν, “partner.” Not to be weakened (with Chrysostom) to mean little more than φίλον. Probably even “comrade” and “associate” are too weak here, for κοινωνός implies more or less formal partnership. In Luk 5:10 it has probably its strictest meaning, and the business terms in the two following verses are quite in accordance with this meaning here. But of course the partnership between Philemon and St Paul was in spiritual matters, i.e. the Gospel, with all that it means of both blessings and duties. Similarly of St Paul and Titus, 2Co 8:23.

προσλαβοῦ. Elsewhere in St Paul’s Epp. only Rom 14:1; Rom 14:3; Rom 15:7 bis. It implies receiving into full fellowship, as God received us. It would be a fitting term, one would suppose, to be used of a firm admitting a fresh partner, but the actual usage is more general; see esp. Act 18:26; Act 28:2; 2Ma 8:1.

αὐτὸν ὡς ἐμέ, cf. Phm 1:12.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

17.] takes up again the sentiment (and the construction) broken off at the end of ver. 12. The κοινωνία referred to is that shewn by the ἀγάπη of him, common to both, mentioned in the last verse: but extending far wider than it, even to the community of faith, and hope, and love between them as Christian men: not that of goods, as Bengel: ‘ut tua sint mea et mea tua.’

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

17. εἰ οὖν με ἔχεις κοινωνόν: ‘if therefore thou regardest me as a partner.’ Οὖν sums up the considerations just urged, and resumes the request foreshadowed in vs. 11, 12. For ἔχεις comp. Luk 14:18; Php 2:29. Κοινωνόν: The noun and its kindred verbs are used in N.T. almost exclusively of ethical and spiritual relations. Even when applied to pecuniary contributions, they imply Christian fellowship as the basis of the liberality. Comp., however, Luk 5:10; Heb 2:14. Here a partner in Christian faith, so that the refusal of Paul’s request would be inconsistent with such a relation. Surely not as Beng. “that what is thine may be mine, and mine thine.”

προσλαβοῦ αὐτὸν ὡς ἐμέ: ‘receive him as myself.’ Take him unto thee. Admit him to Christian fellowship. Ὡς ἐμέ. Comp. τὰ ἐμὰ σπλάγχνα (vs. 12).

He guards against certain possible hindrances to Onesimus’ favorable reception.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Then [ουν] . Resumptive from ver. 12.

Thou count [εχεις] . Lit., hold, which is often used in this sense. Compare Luk 14:18, hold me or count me as excused Phi 2:29, hold such in reputation.

Partner. More than an intimate friend. One in Christian fellowship. 213

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

ἀδελφὸν ἀγαπητόν] καὶ τῷ χρόνῳ κεκέρδακας καὶ τῇ ποίοτητι, writes Chrysostom, apostrophizing Philemon.

πόσῳ δὲ μᾶλλον κ.τ.λ.] Having first said ‘most of all to me’, he goes a step further, ‘more than most of all to thee’.

καὶ ἐν σαρκὶ κ.τ.λ.] ‘In both spheres alike, in the affairs of this world and in the affairs of the higher life.’ In the former, as Meyer pointedly says, Philemon had the brother for a slave; in the latter he had the slave for a brother: comp. Ign. Trall. 12 κατὰ πάντα με ἀνέπαυσαν σαρκί τε καὶ πνεύματι.

17. ἔχεις κοινωνόν] ‘thou holdest me to be a comrade, an intimate friend’. For this use of ἔχειν comp. Luke xiv. 18 ἔχε με παρῃτημένον, Phil. ii. 29 τοὺς τοιούτους ἐντιμοὺς ἔχετε. Those are κοινωνοί, who have common interests, common feelings, common work.

J. B. Lightfoot, St Paul's Epistles to the Colossians and Philemon: a revised text with introductions, notes and dissertations (London: Macmillan, 1875) — public domain. Electronic text from Project Gutenberg (ebook #50857). Covers Colossians and Philemon only (the verse-by-verse notes; introductions and dissertations are omitted); Lightfoot's companion Galatians and Philippians volumes are not included, as the available public-domain scans carry garbled Greek that cannot be faithfully reproduced.