Philemon 1:21

Phm_1:21-25 contain the conclusion of the Epistle—hope to visit Philemon soon, salutation, and blessing.

(21) Confidence in thy obedience.—It is curious to notice how, in this conclusion, St. Paul seems to glide, as it were insensibly, out of the tone of entreaty as to an equal, into the authority of a superior. The word “obedience” is found in 2Co_7:15, there in connection with “fear and trembling.” He preferred to appeal to Philemon’s love; he knew that in any case he could rely on his deference.

Do more than I say.—This can hardly refer to anything except the manumission of Onesimus, and possibly his being sent back again to St. Paul. Exactly in this way Christianity was to work out the release of the slave—not by command, but by free and natural inference from its emphatic declaration of his true brotherhood in Christ.

(22) A lodging.—The word often signifies “hospitality” generally, which Philemon might naturally offer in his own house, but which St. Paul would not suggest or ask.

I shall be given unto you.—Literally, as a favour from supreme authority. Comp. the technical and forensic use of the word in Act_3:14; Act_25:11 : for good in one case, in the other for evil. If he was so “granted,” it would be by Cæsar instrumentally, by God’s overruling will ultimately. The passage, like Php_2:24, but even more definitely, expresses St. Paul’s expectation of a release which might enable him to visit the East again. It is curious that there is no similar allusion in the Colossian Epistle, sent with this.

(23) My fellowprisoner.—Comp. Col_4:10, and see Note there. The salutations here correspond exactly in substance (though more condensed in style) with that passage, except that “Jesus, called Justus” (probably unknown to Philemon) is here omitted.

(25) The grace . . .—This form of St. Paul’s usual blessing is found also in Gal_6:18; Php_4:23; 2Ti_4:22. We notice by the word “your” that, like the opening salutation, it is addressed to all Philemon’s family and “the church in his house.”

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

Phm_1:21

Having confidence in thy obedience

A good opinion of others

In these words the apostle excuseth that he hath hitherto been so earnest with Philemon, declaring, that notwithstanding his exact and effectual manner of handling the matter, he doubted not of his receiving of him into his favour again.

So then his drift is to show his good opinion of him, that he would not stick to forgive him but yield readily to every honest and reasonable request. He knew not certainly what Philemon would do, he knew what wrongs he had received and what losses he had sustained at his servants hands; yet we see how, grounding himself upon the former trial of his faith and obedience, he hopeth the best, he doubteth not the worst; he trusteth in his obedience, he feareth not his denial.

I. From hence we learn that it is our duty always to hope well and to think the best, not to suspect the worst, of our brethren.

1. It is a property of love to be charitably affected, as the apostle testifieth in his description of it, Love thinketh not evil (1Co_13:5-7). Again, he saith, It suffereth all things, it believeth all things, it hopeth all things, it endureth all things. The wise man also teacheth that love covereth a multitude of sins. So then, where Christian love and brotherly kindness is, there is the best opinion and judgment one of another.

2. It is a fruit of a righteous man to hope the best and to judge charitably of his brother. The best man doth hardly suspect others to be bad. It is a common proverb, A man doth muse as he doth use; as himself useth to do so he imagineth of another. He that judgeth lewdly of another by mere suspicion or supposition is commonly lewd himself. For such as are wicked do think others as wicked as themselves; and such as are hypocrites themselves are most forward to tax others of hypocrisy. Seeing therefore to be charitably minded is both a property of love and a fruit of righteousness, it followeth that we ought to hope the best of all our brethren.

II. The uses remain to be considered.

1. This serveth to reprove sundry abuses that are crept in among us and are too common in our practice, and are directly condemned in the Ninth Commandment, which tend to the hurt of our brothers good name, as all hard conceits and evil surmises, all uncharitable opinions and suspicions against them. The good name of a man is very precious, better than silver; yet it hath many enemies. If then we be charged to conceive the best in doubtful cases one of another, the capital sin of calumniation or slander is hereby condemned as the chief opposite to a mans estimation and credit. This hath many branches that are breaches of the law: all of one kind and kindred, and all enemies unto the good names of our brethren. In this number are arranged these three as companions one of another: the tale-breeder, the tale-bearer, the tale-believer.

2. It is our duty to expound and interpret all doubtful things in the best part before the truth do plainly and clearly appear unto us, and labour what we may to cover their infirmities. We must not be suspicious without great cause or good ground, but to give all uncertain and wandering reports of our brethren the best interpretation, according to the rule before remembered, Love believeth all things, it hopeth all things.

3. Albeit we are to hope the best of others and to judge charitably of them, yet we must know that it is our duty to admonish one another and seek to convert one another from going astray. Hereby we shall save a soul, clear their good name, and cover a multitude of sins. For it is most certain, we can never conceive a good opinion of them, nor have them in any estimation, nor entertain a charitable judgment of their doings, unless we show ourselves forward to exhort and admonish them when we see they walk not with a right foot nor tread in the steps that lead unto eternal life.

4. Lastly, seeing it is our duty to hope and esteem the best of one another, let this be acknowledged and confessed of us, that we must judge of no man before the time; we must take heed of rash judgment. We must despair of no mans salvation but hope the best of them, that God will give them repentance to come out of the snares and subtleties of the devil whereby they are holden captives to do his will.

III. This offereth unto us these meditations.

1. It is a comfort to those that at the last are brought to repentance. No man is excluded from grace in this life, and from glory in the world to come, that turneth unto God with all his heart. Let none despair through the greatness, heinousness, and multitude of his sins, hat rather make haste and delay not the time to put off from day to day, considering how ready the Lord is to embrace him, to receive him, to forgive him.

2. Albeit the gate of mercy be set wide open for all penitent persons, yet this ought not to harden mens hearts in carelessness and security. For the ungodly that continue in their sins have no defence for themselves and their presumption in Gods mercy, by the example of those that were called at the last hour of the day. Mark, that so soon as the thief and labourers were called, by and by they repented: the reason why they turned from their sins no sooner was because grace was no sooner offered unto them: but when God spake, they beard His voice with joy; when God called, they answered without delay: whereas these impenitent persons have had the means oftentimes offered unto them, and yet refuse the calling of the Lord.

3. We are to hope the best of our brethren, to commend them unto God, to pray for their conversion. There cannot be a greater injury done unto them than to pass the sentence of condemnation upon them, and as much as lieth in us to blot them out of the book of life. Hence it is that the apostle saith (1Co_4:5). (W. Attersoll.)

Earnest confidence in others

I. Pauls confidence abates not his earnestness. Even where there is greatest hope of speed, it is no error to put to our best strength. Even the most forward may be quickened. Assurance of speed should not cool our fervor in our suits for God. God loves not only obedience but a cheerful spirit therein. Though we be assured of mens obedience, yet who knows what oppositions, reluctations, and discouragements may come from Satan, and a mans own corrupt heart? How seasonable then in such cases may some motives be! and how may our warmth heat another! It is no absurdity in this case to put spurs to a running horse.

II. Mark what hath all this while made Paul so earnest with Philemon, having confidence of thine obedience. Never hath a man a better heart to speak than where he hath an hope to speed. Surely peoples zeal kindles ministers, the forwarder they are to hear the forwarder are they to speak. Philemons obedience puts heat and life into Paul and makes him earnest. A man hath but little heart to speak where he hath but little hope to speed. When a man fears he shall have but a cold suit of it, it chills his affections and makes him a cold suitor. Examine therefore thine own heart, and try if thou find not She cause of thy ministers defects in thyself. Many a minister would be better if he had a better people, and a good people makes a good minister as well as a good minister makes a good people.

III. See the credit, yea the honour, that conscience and obedience puts upon a man. Paul makes no question but to prevail with Philemon, because he knew him even before to make a conscience of yielding obedience.

IV. The property of a gracious and an enlarged heart. It is not so illiberally and niggardly disposed as to give God no more than His just dues in extremity, but enlarges itself so as to go further than it is tied by express commandment. (D. Dyke, B. D.)

Thou wilt also do more than I say--

Something more

What was the something which lay outside of, beyond, and over, the wide range of all that St. Paul bad claimed--forgiveness of two great offences on the part of Onesimus--deletion of his debt, his exaltation and ennoblement into a brother? There were overwhelming reasons why St. Paul should not demand the manumission of Onesimus. The slave would thus have been forced by St. Pauls action into a position in which he would have derived an enormous gain from gross wrong-doing. Philemon, besides, would have been a pecuniary loser without a free and hearty consent. Yet there has been a very general feeling that the word liberty fills St. Pauls heart, hangs upon his lips though unuttered, and hovers over his pen though unwritten. (Bp. Wm. Alexander.)

Obedience

If St. Paul had thought Philemon a churlish, hard man, he would not have written such a letter, but he knew him to be a kind, considerate man, and so he would be ready, not only to comply, but to go beyond the expressed desire of the apostle. Notice the word obedience. It is the only one in the letter which implies apostolic authority, but it is in the letter, and justly reminds Philemon that it was no ordinary servant of Christ who was making the request. (M. F. Sadler, M. A.)

More hinted than stated

Was he hinting at emancipation, which he would rather have to come from Philemons own sense of what was due to the slave who was now a brother, than be granted, perhaps hesitatingly, in deference to his request? Possibly, but more probably, he had no definite thing in his mind, but only desired to express his loving confidence in his friends willingness to please him. Commands given in such a tone, where authority audibly trusts the subordinate, are far more likely to be obeyed than if they were shouted with the hoarse voice of a drill sergeant. Men will do much to fulfil generous expectations. Christs commands follow, or rather set, this pattern. He trusts His servants, and speaks to them in a voice softened and confiding. He tells them His wish, and commits Himself and His cause to His disciples love. Obedience beyond the strict limits of command will always be given by love. It is a poor, grudging service which weighs obedience as a chemist does some precious medicine, and is careful that not the hundredth part of a grain more than the prescribed amount shall be doled out. A hired workman will fling down his lifted trowel full of mortar at the first stroke of the clock, though it would be easier to lay it on the bricks; but where affection moves the hand, it is delight to add something over and above to bare duty. The artist who loves his work will put many a touch on it beyond the minimum which will fulfil his contract. Those who adequately feel the power of Christian motives will not be anxious to find the least that they durst, but the most that they can do. (A. Maclaren, D. D.)

Super-abounding obedience

The doctrine arising from hence is this, that righteous men being moved to honest, charitable, just, and necessary duties, will yield more than men can well request and require them to do.

1. The obedience of the faithful will super-abound because they set before them the example of God and delight to come near unto Him. They have experience of His bountiful dealing toward them, He is ready to grant not only what they ask but more than they ask.

2. The children of God have a free and willing mind, and seek to walk before Him with a perfect heart. And what will not a willing heart do? Will it not strive to attain to perfection?

3. Their joyfulness in the works of righteousness and godliness do exceed the trial of necessity. Though the Lord try His people with manifold afflictions, yet they are so far from quailing and cooling their willing readiness and ready willingness to do according to that they are required, nay, above that they are required, that they make the same much more excellent and famous.

4. They acknowledge all things to be from God and to be His; and therefore they will yield freely where He requireth and what He requireth and as far as He enableth them to their uttermost strength. The uses remain to he handled.

1. From hence we learn this point, that forwardness and zeal in good things is greatly to be commended. We cannot yield more than is looked for at our hands, unless we be earnest and fervent in the Spirit as men that are led by the Spirit. True it is there is no warrant to walk without our warrant or to run too fast without any guide. Hence it is that Solomon saith (Ecc_7:18-19). Meaning thereby that as we should not suffer sin to reign in our mortal bodies (though we cannot wholly drive it away), so we should not seek a righteousness beyond the law. So then we must understand that albeit we are to be ready to yield more than can be required of us, yet we must not think to do more than God requires of us. If we speak of the duties that God commandeth, we come far short when we have done what we can, and we must confess we are unprofitable servants; but when we speak of good and Christian duties which our ministers or brethren crave of us and desire us to practise, we should willingly perform more than they ask at our hands. Let us therefore be fervent and zealous in all lawful and honest things. It is good always to be earnest in a good thing.

2. This doctrine is a comfort to ourselves and to other the servants of God, and an occasion of great joy when as we ourselves or others are forward and cheerful beyond expectation in good things. A notable example of both is offered to our consideration in the provision that was made and the furniture that was provided for the building of the Temple (1Ch_29:9). Where we see that when David himself having a great zeal and delight in the house of his God gave of his own gold and silver, and the people and princes following his example spared no cost and expenses, it is said, The people rejoiced when they offered willingly, for they offered willingly to the Lord, with a perfect heart: and David the king also rejoiced with great joy. Again, there is great occasion offered unto us to glorify God and to praise His Name, whensoever He worketh this willingness in the hearts of His children, and when we see their zeal to abound and their readiness to go beyond any request that we can make unto them. Lastly, it is the duty of every man to labour to be answerable at the least to the expectation that the Church hath had of him, and to endeavour to be as good as he hath made show of, performing therein the practice of his profession, not deceiving any of the servants of God therein this requireth of us a careful observation and marking of the manners of men, both of their beginnings and proceedings, and not to stand, as idle beholders, gazing in the air; that we may understand the time, the means, the forwardness, the knowledge, the show that hath been in many; all which have promised much and caused us to expect good things at their hands, and yet oftentimes in vain. (W. Attersoll.)

Philemons willing heartedness

There are labourers whose hammers or spades move more or less briskly according as the foreman is near at hand or away. They need both an overseer and a stint of work. There are also those whose work is turned off changeably as to quantity, according to the terms of agreement signifying by the day or by the job. Selfishness is not easily laid aside always when, hired to perform work for another, one lays off the coat to set about it. That under garment still remains, fitting more closely than tailor ever cut; Nessus-like, cleaving to the very skin. But an unselfish workman, even though but hired, is more like a partner in the firm. What interest he manifests in the successful issue! With hearty love for the end to be accomplished, making the work his own apparently, see how the better motive keeps every muscle up to its full tension! Not easily does he tire. Stint him, and, if possible, he will overdo the stint. No danger but that in a full day he will accomplish a full days work--without any overseer. There are such Christian workmen. Paul regarded Philemon as one of this sort. Some one has suggested that that accounts for Philemons Epistle having but one chapter. Writing to him, Paul needed not to spin out directions and exhortations page after page. Twenty-five verses were sufficient. No more than that to Philemon--whose heart was in the work! Possibly certain congregations, clamorous for short sermons, in these days might take a hint from the brevity of Philemons Epistle. At least shorter sermons might find more appropriate place if Philemons spirit was more generally diffused throughout the Churches. As it is, may they not already be disproportionately brief, especially as we consider the half heartedness for the Christian task with which so many of us go to our work? We deserve watching. We deserve stinting. We deserve long epistles, like overseers lash, laid over us. It is the boy who hates work to whom his father must address himself with ever-wearying particulars of direction each morning. Before you go off to play today, you must saw twenty-five sticks at the woodpile, or help mother about the house two hours and a half. Thats your stint. Such a boy one must be particular with, or, likely as not, hell do nothing. You know very well he will do no more than he has been directed to do. But the boy Philemon--when his father is leaving home, and must give directions to the hired servant for the management of affairs about the place during his absence, will he need directing also? Is his father anxious about him? What will he be about while I am away so long? Oh, no! Philemon has a sons interest in the work to be carried forward. Ive told him a few things to be remembered; but he is as much interested in affairs as I am, and he will do much more than I have said. I can trust Philemon! Philemon-Christians, too, require but short sermons. To the Corinthians, however, chapter after chapter! Specific information how to conduct themselves: Not to vex their brethren, going to law with them; not to defile themselves shamelessly; not to eat meats offered to idols, nor cover their heads in prayer, nor profane the Lords Supper by over drinking. Finally, Paul had even to add that, notwithstanding all his instructions, he feared, when he should come again to them, lest there should be debates, envyings, wraths, strifes, swellings, and tumults--enough to require some more very long sermons, just such as Paul could preach on occasions, as at Troas, where one poor man got asleep under it and fell out of the window. But Philemon--a whole church full of such Corinthians as he would have required very simple directions by epistles or sermons--in fact, would have constituted a model Church, no less than one easy to preach to in these hot days of summer. Somehow, a minister rather longs for Philemons in the pews, with hearts so much in the work they need little but leading; never pushing, never stinting, never overseeing, never long sermons. (G. G. Phipps.)

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

Phm 1:21-22. Having confidence in thy obedience — That thou wilt comply with my request; I wrote — Rather, I have written; to thee — With great freedom; knowing that thou wilt do more than I say — Wilt show Onesimus more kindness than I have expressed. Some commentators think the apostle here insinuates to Philemon, that it would be proper for him to give Onesimus his freedom, and many are of opinion that he actually did so. But withal — Αμα δε, but at the same time, that I beseech thee to pardon Onesimus, I request thee also to prepare me a lodging — In Colosse. “The apostle,” says Macknight, “having experienced the advantage of having a hired house of his own in Rome, where he preached the gospel to all who came to him, very prudently desired Philemon to provide for him such another house in Colosse, and not a lodging in Philemon’s own house, as some suppose. It seems he proposed to stay a while in Colosse, and wished to have a house in some frequented part of the city, to receive conveniently all who might be desirous of information concerning his doctrine.” Theodoret observes, that the apostle’s resolution to visit Philemon soon, signified to him in this letter, naturally added weight to his solicitation in behalf of Onesimus. For I trust — Ελπιζω, I hope; that through your prayers I shall be given unto you — Shall be restored to liberty. The efficacy which in Scripture is ascribed to prayer, is a great encouragement to the people of God to have recourse to it in all their straits, agreeably to the exhortation and example of Christ and his apostles. But to render prayer effectual, it must, as James observes, (Jas 1:6,) be offered in faith; that is, in a full persuasion of the wisdom and power, goodness and faithfulness of God, and a confidence in him that, when we ask with sincerity, earnestness, and importunity, what is according to his will, or what his word authorizes us to ask, he will grant our petitions, as far as will be for our good and his glory. See 1Jn 5:14-15. On this passage, Whitby justly observes, that if the apostle believed the prayers of angels and departed saints were effectual for procuring blessings to God’s people on earth, it is strange that he hath not, throughout the whole of his epistles, so much as once addressed any prayers to them, or directed others so to do.

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

1:21 and even more: Paul might be hinting that he would like to see Onesimus released (cp. 1:13-14), or he might simply be expressing confidence in Philemon’s kindness.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Phm 1:21. Ποιήσεις, thou wilt do) towards Onesimus.

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

Phm_1:21. Conclusion of the whole matter of request, and that as if for a last precaution (Ewald), with the expression of the confidence, to which his apostolic dignity entitled him (ὑπακοῇ), although in accordance with Phm_1:8 he has abstained from enjoining. This, as well as the εἰδὼς ὅτι κ.τ.λ., appended by way of climax as an accompanying definition to the πεποιθὼς ὅτι κ.τ.λ., could not but entirely remove any possible hesitation on the part of Philemon and complete the effect of the letter. Comp. already Chrysostom and Jerome.

καὶ ὑπὲρ ὃ λέγω] what, i.e. what further deeds of kindness over and above the receiving back which was asked for, the apostle leaves absolutely to his friend, without, however, wishing to hint in particular at the manumission of Onesimus (Bleek and Hofmann, following older expositors); comp. on Phm_1:13 f. The certainty, however, that his friend will do still more, makes him the less doubt that at the least what is requested will be done. Thus there is contained in this εἰδὼς κ.τ.λ. a thoughtfully contrived incitement.

λέγω] namely, in that which I have written. Observe the different tenses.

καί] not merely that which I say, but also.

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 1:21 . τῇ ὑπακοῇ σου : a hint regarding the authority which St. Paul has a right to wield. ἔγραψα : see note on Phm 1:19 . ὑπὲρ ἅ : as it stands this is quite indefinite, but there is much point in Lightfoot’s supposition that the thought of the manumission of Philemon was in St. Paul’s mind; “throughout this epistle the idea would seem to be present to his thoughts, though the word never passes his lips. This reserve is eminently characteristic of the Gospel. Slavery is never directly attacked as such, but principles are inculcated which must prove fatal to it.” λέγω : note the tense here, a very vivid touch after ἔγραψα .

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

Having confidence in thy obedience--to my apostolic authority, if I were to "enjoin" it (Plm 1:8), which I do not, preferring to beseech thee for it as a favor (Plm 1:9).

thou will also do more--towards Onesimus: hinting at his possible manumission by Philemon, besides, being kindly received.

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 21. Having confidence in thy obedience] I know that it will please thee thus to oblige thy friend, and I know that thou wilt do more than I request, because thou feelest the affection of a son to thy spiritual father. Some think that the apostle hints to Philemon that he should manumit Onesimus.

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

21. thy obedience] The obedience of love, as to a father and benefactor. Cp. Php_2:12. Not love of authority, but a tender gravity in a case so near his heart, speaks here.

I wrote] Better, in English epistolary idiom, I have written.

also do more than I say] He means, surely, that Philemon will emancipate his slave-brother. But he does not say so in set terms. “The word emancipation seems to be trembling on his lips, and yet he does not once utter it” (Lightfoot, p. 389).—See further Introd., ch. 4.

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.

Having confidence in thy obedience,.... In his obedience of faith to Christ, and his Gospel; he having been made willing in the day of his power to serve him, as well as to be saved by him; and being constrained by his love, and the Spirit of Christ having wrought in him both to will and to do of his good pleasure:

l wrote unto thee, knowing that thou wilt also do more than I say; the knowledge the apostle had of Philemon's cheerful obedience to Christ in all the parts of duty, encouraged him to write to him, on this head; believing that he would even do more than he had desired of him.

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

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

Ver. 21. Knowing that thou wilt, &c.] Who could ever have the heart to resist such rhetoric? Is not here the very marrow of most powerful persuasion ( Suadae medulla), a golden flood of eloquence? as Cicero saith of Aristotle’s Politics.

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.

Having confidence in thy obedience - That you would comply with all my expressed desires.

I wrote unto thee - “I have written to you;” to wit, in this Epistle.

Knowing that thou wilt also do more than I say - In all the respects which he had mentioned - in receiving Onesimus, and in his kind treatment of him. He had asked a great favor of him, but he knew that he would go even beyond what he had asked.

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

I have not written this without a confidence that thou in this thing wilt do what I desire of thee, but I write it out of my affection to poor Onesimus, and desire to help him, not doubting of thy readiness to do the thing.

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

21. I wrote—As if speaking to Philemon at the moment of his reading this letter.

More than I say—Will interpret my softened requests to their fullest meaning, and do even more than I say; will render Onesimus every Christian aid to every Christian duty, looking to a hopeful future. Here (as Dr. Hackett in Lange quotes) Alford, De Wette, Bleek, and others, recognise an allusion to emancipation not before expressed. It is a much richer construing of the whole epistle, to say that this is an allusion to something more than the emancipation already repeatedly but delicately expressed.

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

I wrote unto thee; write (Revised Version; see Ver. 19), or perhaps referring back, as in Ver. 19, to the request in Ver. 17. The strong, fervid, and repeated appeals of the apostle had not been caused by distrust of Philemon, nor of their own efficacy, but were the natural outcome of the strong interest he felt in the case of Onesimus, and the desire he felt to replace him in the favor of his master; partly also, perhaps, to the warmth and fervor of his natural character, which uttered itself involuntarily in forcible expressions.

Vers. 21, 22. The apostle"s concluding appeal

He now glides insensibly into the language of authority, which all along he had a right to assume. "Having confidence in thine obedience, I write unto thee, knowing that thou wilt do even beyond what I say.

I THE MOST WILLING MAY BE FAIRLY URGED TO THE COURSE OF DUTY. The apostle assures Philemon that he does not doubt his obedience, yet he thinks it necessary to stir up his pure mind to a remembrance of his obligations.

1. An obedient people make zealous ministers.

2. A good conscience ensures confidence in the wise and zealous conduct of life. "Credit and a good conscience are shipped both in one bottom.

3. A good heart entitles us to expect a liberal construction of the extent of our duty. The apostle seems here to hint that Philemon might possibly manumit his slave. That the apostle had not demanded; yet it was within the possible scope of Philemon"s liberal understanding of his duty to Onesimus.

II THE APOSTLE BESPEAKS, ON HIS APPROACHING VISIT TO COLOSSAE, A FAVORABLE RECEPTION TO ONESMIUS. "But withal prepare me also a lodging: for I hope that through your prayers I shall be granted to you.

1. The presence of the apostle at Colossae would enable him to see that his expectations had not been disappointed. A Puritan writer says, "Who would not willingly receive Onesimus, coming as Paul"s harbinger, to provide him lodging?

2. The most eminent servants of God need the forayers of the humblest in his Church.

(1) Because they are exposed to many dangers and temptations.

(2) Because they have a responsible charge in God"s kingdom.

(3) Because their liberty to preach the gospel is often threatened, if not temporarily destroyed, by wicked men.

(4) The apostle believed in the efficacy of prayer. The prayers of the Colossian household would or might unlock his prison-doors. "The effectual fervent prayer of a righteous man availeth much". T.C. (Jam_5:16)

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

Concluding Remarks and Greeting.

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

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

v. 23. There salute thee Epaphras, my fellow-prisoner in Christ Jesus;

v. 24. Marcus, Aristarchus, Demas, Lucas, my fellow-laborers.

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

There is no doubt in Paul’s mind as to the satisfactory settlement of the matter which he has set forth with such persuasive pleading: Relying firmly upon thy obedience, I have written to thee, knowing that thou wilt also do beyond what I write. There is a hint here of the authority which the apostle might wield should he so choose, and of the obedience which Philemon must feel that he owes to the will of God at all times. There was no question in Paul’s mind: he was absolutely confident that the solution of the problem would be satisfactory in every way, that Philemon would probably find wars of showing Onesimus a kindness even beyond the suggestions which lie ventured to make. For that is the way of true lore flowing from faith: it seeks new ways and means of demonstrating its power always.

Knowing that the bond of friendship would become firmer and more secure than ever in consequence of this episode, the apostle asks Philemon, in conclusion, to make ready, to keep prepared, a place or room where he may lodge as guest. All indications at this writing pointed to his speedy release from his imprisonment, a situation which Paul properly ascribed to the effect of the prayers which had been sent to the throne of God in his behalf, also by his Colossian friends. He puts it so that his return to their midst would be in answer to their prayers, as an act of divine favor, which they should look upon with a proper realization of their indebtedness to the Giver of all good gifts.

The apostle includes greetings from Epaphras, whom he calls a fellow-prisoner in Christ Jesus, Col 1:7. from Mark, undoubtedly John Mark, whose services he valued very highly in the last years of his life, 2Ti 4:11, from Demas, very likely the same one that afterward became a backslider and denied the faith, 2Ti 4:10. and from Luke, the beloved physician and companion of the apostle. All these are designated as fellow-laborers, being active with the apostle in behalf of the Gospel of Christ. The apostolic blessing is apparently addressed to the entire congregation. not only to Philemon and his family. The grace, the unmerited favor and love of Christ. as it found expression in the eternal counsel of love and in the entire work of redemption, is the highest and most precious blessing of the believers, assuring them, as it does, of the inheritance above, for which they are being kept by the power of God. This is most certainly true.

Slavery

There can be little doubt, as a prominent writer (Brace, Gesta Christ i) has pointed out, that the spread of Christianity was the cause of the increasing sentiment among the nations against slavery. It is true that the position of the slaves among the Jews was not attended with such shameful degradations as among the heathen, where slavery was a canker and the lot of the average slave was worse than that of a beast of burden. As the influence of Christianity increased, the hold of slavery gradually weakened, and where it was still maintained, the inhuman cruelties which were formerly practiced were gradually abandoned. Slavery in the Eastern Empire was abolished at the end of the fourteenth century, in Greece in 1437. The serfdom which arose from the universal disorder and chaos of society in the Latin Empire was looked upon with disfavor from the first by men that realized whither it tended. In modern times enlightened states have abrogated both serfdom and slavery, the latter being abolished in England in 1833, 1846 in Sweden, 1849 in Denmark, 1348 in France, 1855 in Portugal, 1863 in the United States, 1871 in Brazil.

Though the question has, therefore, ceased to be a burning one, yet it is well to remember, in view of the numerous passages throughout the Bible which treat of slavery, that the institution of slavery is not intrinsically and fundamentally wrong from the Biblical standpoint. While a Christian may hold the opinion that it is far better, from a social and economic viewpoint, that slavery should not be tolerated in a state or country, he will still maintain that, according to the clear expression of God’s will in His Word, even Christians could possess slaves or sanction their holding. Against men stealers, against dealers in slaves, we have a plain passage of Scriptures, 1Ti 1:10, but there is no word of the Lord forbidding slavery itself. What the apostle writes Eph 6:5-8; Col 3:22-25; 1Ti 6:1; Tit 2:9-10. and in the letter to Philemon. agrees with what the Lord had spoken in the Old Testament, Lev 25:44-46; Gen 30:43; Job 1:3 ff.

It is true, of course, that God inflicted slavery upon men as a punishment for their sins, Deu 25:15-19; Jer 5:19; Jer 17:4, that He made whole nations the abject and spurned servants of others, but it is equally true that vile treatment of slaves is not a necessary concomitant of the state, and would not be thought of if all the masters had at all times feared God and heeded what the Lord says Eph 6:9 and Col 4:1: "Masters, give unto your servants that which is just and equal, knowing that ye also have a Master in heaven. " That slaves were a piece of property without rights and could be treated and disposed of by their masters as the latter chose, is an idea which nowhere finds confirmation in Scriptures. What the apostle taught in all the passages in which he treated of the institution of slavery was this, that slaves are not only human beings like their masters, having the same Lord and Creator in heaven above, but that they are also included in an equal measure in the salvation which was earned by Christ, that the gracious will of God concerns also them, that He desires them to be saved through the knowledge of the truth. Slaves must therefore be considered as possessing the full dignity of men, a fact which, together with the certainty of their salvation, gives them full equality before God with their masters. Had these truths of Scripture always received the recognition which they deserve, there would be no chapter concerning the inhuman cruelties of many slave-holders in the history of most civilized countries. These are the facts to be remembered regarding slavery.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

21. Having confidence. This letter is written in full confidence that even more than I ask will be granted. Perhaps this is a hint that Philemon might grant Onesimus his freedom.

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.

Connecting Statement:

Paul closes his letter and gives a blessing on Philemon and the believers that met for church in Philemon's house.

General Information:

Here the words "your" and "you" are plural and refer to Philemon and the believers that met at his house. (See: Forms of You)

Confident about your obedience

"Because I am sure that you will do what I ask"

At the same time

"Also"

prepare a guest room for me

"make a room in your house ready for me." Paul asked Philemon to do this for him.

I will be given back to you

"those who are keeping me in prison will set me free so that I can go to you."

translationWords

confidence

obey

hope

pray

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

21, 22. Sure of Philemon’s obedience, he hopes to come to him soon

21. πεποιθὼς τῇ ὑπακοῇ σου, “trusting to thy obedience.” There is no exact parallel in the N.T. to this use of πέποιθα, with the dative of the thing trusted; cf. 2Th 3:4, for a similar assurance as to obedience. ὑπακοή is a little strange here, after the very tender and gentle way in which he has been speaking. It is probably due to the deep consciousness of right (cf. Phm 1:8, note on πολλὴν κ.τ.λ.) that he had in making his request. Hence he felt that Philemon ought to “obey” it. Compare Chrysostom ὅπερ καὶ ἀρχόμενος εἶπε Παρρησίαν ἔχων, τοῦτο καὶ ἐνταῦθα εἰς τὸ ἐπισφραγίσαι τὴν ἐπιστολήν.

In 2 Cor. St Paul writes much as here, but with more connotation of personal authority, due to the circumstances of the case; so 2Co 7:15. But in 2Co 10:6 ὑπακοή is probably used in a wider sense. P. Ewald understands ὑπακοή in our passage to be not strictly “obedience” but merely “attention” (“im Vertrauen darauf, dass du ein offenes Ohr hast!”).

ἔγραψά σοι. Phm 1:19, note.

εἰδὼς. Col 3:24, note.

ὅτι καὶ ὑπὲρ ἅ λέγω ποιήσεις. ὑπέρ Phm 1:16, cf. also 1Co 4:6. St Paul is sure that Philemon (a) will do what he suggests, i.e. receive him back, and this as a brother in Christ (Phm 1:16), and also (probably) into full partnership in Gospel privileges and duties (Phm 1:17): (b) will do even more, the nature of this further kindness being purposely left undefined. It can hardly have been manumission (see note Phm 1:16), but rather kindness shown in many details of act and feeling. In any case it cannot mean that St Paul hoped that Philemon would send Onesimus back to minister to him (Phm 1:13), for he was expecting his release.

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.

21.] Serves to put Philemon in mind of the apostolic authority with which he writes: and hints delicately (perhaps: but this may be doubtful: compare Ellic. here) at the manumission of Onesimus, which he has not yet requested.

καί, also, besides doing what I say.

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

21, 22. Being assured of your obedient spirit, I write to you, knowing that you will do even more than I ask. While you thus receive Onesimus, be ready to receive me also, and prepare a lodging for me, since I hope that, in answer to your prayers, I may soon be permitted to visit you.

21. πεποιθὼς τῇ ὑπακοῇ σου: ‘having confidence in thine obedience.’ Not recurring to the note of authority in vs. 8, but meaning his obedience to the claims of Christian duty as they shall appeal to his conscience.

ἔγραψά σοι: ‘I write to thee.’ See on vs. 19.

ὑπὲρ ἃ λέγω: ‘above what I say.’ For ὑπὲρ, see on vs. 16. It is not certain that he alludes to the manumission of Onesimus (De W., Oltr., Reuss, Godet), though this may possibly be implied. The expression is general. My confidence in your love and obedience assures me that you will more than fulfil my request.

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

More than I say [υπερ] . Beyond. Possibly hinting at manumission.

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

ἐν Κυρίῳ] As he had begotten Philemon ἐν Κυρίῳ (comp. 1 Cor. iv. 15, 17), so it was ἐν Κυρίῳ that he looked for the recompense of filial offices.

ἀνάπαυσον κ.τ.λ.] See the note ver. 7.

21. ἔγραψα] ‘I write’: see the note on ver. 19.

ὑπὲρ ἃ λέγω κ.τ.λ.] What was the thought upmost in the Apostle’s mind when he penned these words? Did he contemplate the manumission of Onesimus? If so, the restraint which he imposes upon himself is significant. Indeed throughout this epistle the idea would seem to be present to his thoughts, though the word never passes his lips. This reserve is eminently characteristic of the Gospel. Slavery is never directly attacked as such, but principles are inculcated which must prove fatal to it.

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.