Philemon 1:22

Phm_1:22

Prepare me also a lodging

A lodging

1.

If St. Pauls direction here arose from a real anxiety upon the subject of the lodging itself, we shall not be likely to suppose that he required much comfort or preparation for an ample retinue. The lodgings, as Jerome happily says, were for the apostles rather than for Paul. He anticipated a large concourse of hearers. This would involve a situation convenient of access; large enough to hold a number of people; in a locality of good report, and undisturbed by a troublesome neighbourhood.

2. St. Paul had evidently changed his plans since writing Rom_15:24-28. With this verse cf. Php_2:24.

3. Rhetorically, this request would tell doubly--

(1) Prepare me a lodging, or arrange for me at an inn. Nay, surely he will be the honoured and beloved guest of Philemon and Apphia. Will not Onesimus be there? And in what position?

(2) St. Paul wrote to a true and devoted friend. This simple direction would excite hope and joy, the passions which beyond all others make the human heart unable to refuse anything to those whom it loves. (Bp. Wm. Alexander.)

A hope of liberty

A thought concerning himself, introduced here not for the sake of himself, but because, as he adds, they prayed to God that his presence might be vouchsafed to them, not only for their personal gratification, but that he might impart to them some spiritual gift as an apostle (Rom_1:11; cf. Php_1:25; Php_2:24), where a similar hope of liberation is expressed. (Bp. Chris. Wordsworth.)

St. Paul coming to Philemon

Whereas, therefore, Philemon might have thought with himself, and thus reasoned touching Pauls suit. It skilleth not whether I grant it or not, he hath been a most lewd servant unto me, and Paul liveth far off from me, he is held in prison at Rome; either he will not hear what becometh of Onesimus, or if he does hear, peradventure he shall never be delivered out of prison, but remain a prisoner all the days of his life; and therefore I will deal with Onesimus as seemeth good to myself. These and such like imaginations the apostle putteth out of his head, and telleth him he should shortly look for his coming unto him, whereby he should know what account he made of his words, and what obedience he would yield to his request. Hence it is that for this cause Paul craveth to have lodging prepared for him rather by Philemon than any other citizen at Colosse; not that he required much provision and preparation to be made for his entertainment, who had taught others, and learned himself to be content with a little, but because by this commandment, as by a sharp sword, he would pierce the bowels of Philemon, and as by a strong engine, batter the fort and bulwark of his heart, and thoroughly persuade him and prevail with him to receive Onesimus, both into his house and into his favour. (W. Attersoll.)

Christian friendship

I. Its dependence (Phm_1:22).

1. On God. His restoration would be an act of Divine grace.

2. On each other. Mutual dependence a privilege as well as necessity. Includes--

(1) Intercession.

(2) Hospitality.

II. Its reciprocation (Phm_1:23-24).

1. Of faith and feeling. As a thousand particles of iron are held together by invisible magnetic current, so the hearts of men by unseen force of faith in Jesus and love for Him.

2. Of labour and endurance. The first named in the salutation is more than a fellow worker. He had joined the apostle in combat with the powers of darkness, and now shared his captivity.

III. Its benediction. (Phm_1:25).

1. Testimony concerning Christ. Main teachings of the gospel concerning Him concentrated here.

(1) That He is alive and a Divine Benefactor.

(2) Anointed Lord. Appellative of Jehovah in Old Testament. So in Col_1:16; Joh_1:1-3; Heb_1:2. Equal with God, whose grace alone can sustain the spirit of men.

(3) Faith in Him the origin and power of all worthy life (verse 5, 6). No good done without His grace. All and in all.

2. Teaching for followers of Christ. Grace of Christ the supreme fount of goodness and blessing. The Alpha and Omega of joyfulness and power. Thence comes--

(1) Forgiveness (Mat_1:21; Eph_1:7; 1Jn_1:7; 1Jn_1:9).

(2) Renovation. Onesimus a new creation (2Co_5:17).

(3) Sanctification (2Co_5:21).

(4) Wisdom (1Co_1:24; 1Co_1:30; Col_2:3; Eph_1:8).

(5) Hope (Rom_5:2; 1Pe_1:3-8).

(6) Consolation (2Co_1:5; 2Co_12:9; Heb_4:15). All we need and can wish. (A. W. Johnson.)

Christian hospitality

I. This duty is urged upon us by divers examples in the Holy Scriptures.

1. It is to be practised of us because it is the commandment of God that we should love and lodge strangers, and show all pity and compassion toward them, to succour them in their necessity. This it is which Moses saith, Love ye the stranger, for ye were strangers in the land of Egypt (Deu_10:1-22). Hereunto cometh the rule of the apostle, Distribute to the necessities of the saints, give yourselves to hospitality (Rom_12:1-21). This is the precept of the apostle Peter, Be ye harbourers one towards another without grudging (1Pe_4:9). Seeing, therefore, God commandeth, it is our part to obey, and submit ourselves to His will and pleasure.

2. As God requireth this duty of us, so we have His own example to teach it unto us. It is a property of God to love strangers, and therefore to be imitated and followed of all that belong unto Him. This reason is expressed in Deu_10:18.

3. God doth greatly honour such as honour strangers. They have been so far honoured by God as that angels have entered into their houses, been entertained by them, and have blessed them.

II. The doctrine being thus cleared, the uses remain to be showed.

1. This declareth that hospitality is a commendable virtue, and a worthy fruit of love; yea, an excellent ornament in the children of God, whereby they receive good report of the Church.

2. Secondly, this doctrine serveth for reproof. Of all, of such as think that hospitality consisteth in feasting and keepeth great cheer, and bidding the rich to their tables; whereas the Scripture understandeth by it a courteous entertainment of such poor Christians as are banished out of their countries.

2. This meeteth with the corruption of our times, we cannot abide those that are strangers, but are enemies to the very name when we hear of it. But all neglect of them and injurious dealing towards them is a great sin, and such as are haters of strangers are grievous sinners.

3. It is our duty to take the opportunity offered unto us of God; nay, it is required of us to seek the opportunity to express our obedience to God, and our love to our people, in doing all good to such as stand in need.

4. Lastly, it is a great comfort and peace to a mans conscience that God will in His Son Christ regard him, when with a single heart he hath been careful to testify his love toward distressed strangers for the truths sake. Let us rejoice in this consolation, that we shall be assured that God will pity us when we have thus pitied others. (W. Attersoll.)

Letters do not blush

It is a known observation that letters do not blush. What men would be ashamed to ask in person, that they are bold enough to ask by letter; and it is as true that the readers of letters do not blush; they are hardy enough to deny that to their absent friends, which they could not refuse them if present. The apostle therefore intimates to Philemon his intention to visit him shortly, who must for that reason be the more inclined to gratify him as not being able to look him in the face and to bear his presence, if he should deny him this small, this reasonable, this importunate request. (Bp. Smalridge.)

I trust that through your prayers--

Prayer for temporal blessings

The limits of Pauls expectation as to the power of his brethrens prayers for temporal blessings are worth noting. He does believe that these good people in Colosse could help him by prayer for his liberation, but he does not believe that their prayer will certainly be heard. In some circles much is said now about the prayer of faith--a phrase which,, singularly enough, is in such cases almost confined to prayers for external blessing,--and about its power to bring money for work, which the person praying believes to be desirable, or to send away diseases. But surely there can be no faith without a definite Divine word to lay hold of. Faith and Gods promise are correlative; and unless a man has Gods plain promise that A.B. will be cured by his prayer, the belief that he will is not faith but something deserving a much less noble name. The prayer of faith is not forcing our wills on God, but bending our will to Gods. The prayer which Christ has taught in regard to all outward things is, Not my will, but Thine be done, and May Thy will become mine That is the prayer of faith, which is always answered. The Church prayed for Peter, and he was delivered. The Church, no doubt, prayed for Stephen, and he was stoned. Was, then, the prayer for him refused? Not so, but if it were prayer at all, the inmost meaning of it was, Be it as Thou wilt; and that was accepted and answered. Petitions for outward blessings, whether for the petitioner or for others, are to be presented with submission; and the highest confidence which can be entertained concerning them is that which Paul here expresses: I hope that through your prayers I shall be set free. (A. Maclaren, D. D.)

The duty of praying for ministers

1. In regard of the love, which is due from people to minister. People are bound to love their pastors. Now love seeks not her own things. He that prays not for his minister, loves him not.

2. In regard of their great charge wherewithal they are betrusted. A charge of greater worth than all the world--the soul of their people. The greater the charge the greater the gifts required to discharge it. The more graces they need the more earnest should our prayers be to procure the same.

3. In regard of their danger as in the former point. They are in danger of Satans malice, he knows if he can but with his tail cause these stars to fall from heaven, that he shall cause the greater darkness and the greater scandal; their corruption in life or doctrine will be exemplary and infectious. They are also in danger of unreasonable men (2Th_3:2). The greater reason that they should be holpen with our prayers.

4. Pray for your ministers, because in praying for them you pray for yourselves, and procuring their good you procure your own. The better ministers are, the better is it for people. Many people complain of the insufficiency of their teachers, and as many ministers may complain of the negligence of their people. For if they were more diligent in prayer their ministers would be more able to preach if they would pray more for them, then should they be able to preach better unto them. What be the things we should beg for them? Paul specifies some particulars, wherein he would be remembered. As--

(1) Free and bold utterance of the gospel (Eph_6:19; Col_4:3-4).

(2) Free passage of his ministry (2Th_3:1).

(3) Deliverance from wicked men (Rom_15:30; 2Th_2:3).

(4) Other particulars are mentioned (Rom_15:31). (D. Dyke, B. D.)

I shall be given unto you--

Answered prayer unmerited

The meaning of the apostle is thus much in effect. The prayers of the saints shall prevail with God, and being offered up for my deliverance, shall not return to them without comfort, nor ascend to Him without effect, nor concern me without profit. Notwithstanding, albeit, they shall not go empty away, but have their full force and power, yet it is to be acknowledged and learned that they so obtain, as that my deliverance is to be wrought out by the free gift of His grace, not by the merit and desert of your prayers. If we would know the causes and reasons why the graces of God are freely bestowed upon us, and nothing given for our deserts.

1. Let us consider that all matter of boasting is taken from us, and God will have the glory of His own work, and the praise of His mercy.

2. There are no such properties in any mans works as that they can merit, or proceed from any other fountain than grace. Let us therefore see what properties are necessarily required in works to make them meritorious.

(1) They must be done of a man of himself, and by himself; but we have nothing of our own to give Him, but are most poor men and mere beggars, and can but pay God with His own. Without Him, therefore, we can do nothing; it is He that must work in us the will and the deed.

(2) They must be such works as are not due unto Him, they must not be due debt, they must come from our own free will, they must be such as God cannot justly challenge at our hands. We are miserable bankrupts, we have nothing, we have less than nothing to pay.

(3) The work must be done to the benefit and profit of Him, from whom we look to be repayed. But our goodness and well doing reacheth not to the Lord (Psa_16:1-11). We may benefit men, but we cannot benefit our Maker, from whom we have received soul and body. Now they that cannot give anything to God can deserve nothing from Him.

(4) Whatsoever is imperfect cannot stand in the presence of the most just and perfect God. We must bring nothing before Him but that which is absolute and able to bear and sustain His wrath. But all that we do offer, or can offer, unto God is maimed and imperfect. Lastly, the work and the reward must be in proportion equal, for if the reward be more than the work it is not a reward of desert, but a gift of good will. For grace and glory are unmatchable, no price can purchase them, no merits can match them. This doctrine being thoroughly strengthened, let us see what uses may be grounded from thence.

(1) We learn from thence that seeing God giveth not by desert, but of His mercy; that whatsoever we have obtained and received by any prayer, or other means from the hand of God, we must ascribe all to the glory and praise of His name, and acknowledge Him to be the Author and Giver.

(2) As by the free bestowing of the graces of God we are taught to give Him all possible praise, so it taketh away all opinion of the merits of works wherein proud flesh is ready to trust. Lastly, seeing all Gods gifts come from Him to us of grace and mercy, it is our duty, above all things, to desire mercy, and to crave the free gifts of God. (W. Attersoll.)

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

Personal Conclusion, Phm_1:22-25.

22. Withal—Literally, But at the same time.

Prepare… lodging—A mandate, given with the authority of an apostle, and still more the confidence of a friend who knew that his coming was an object of earnest prayers.

A lodging—Which explains Philemon’s hospitality in Phm_1:7.

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

IV.

Request for hospitality, Greeting to friends, and Prayer for their spiritual welfare

Phm_1:22-25

22But withal [at the same time] prepare [be preparing for]19 me also a lodging: 23for I trust [hope] that through your prayers I shall be given unto you. There 24salute [salutes]20 thee Epaphras, my fellow-prisoner in Christ Jesus: Marcus 25[Mark],21 Aristarchus, Demas, Lucas [Luke], my fellow-laborers. The grace of our Lord Jesus Christ be with your spirit. [Amen.]22

EXEGETICAL AND CRITICAL

Phm_1:22. But at the same time also, i. e, at the same time that thou fulfillest my wish expressed above, respecting which the Apostle doubts no longer. [So also Meyer; but Bleek refers ἅμα to the two requests (ὀναίμην, ἐτοίμαζε) simultaneously made by Paul, rather than the granting of them by Philemon. Καί, also, adds the one request, viz., ὀναίμην, in Phm_1:20, to the other here, ἐτοίμαζε.—H.]—Prepare me [be preparing] a lodging [i. e., a place or room where he could lodge as a guest; comp. εἰς τὴν ξενίαν in Act_28:23. He may have desired this convenience the more, because he travelled often with so many friends (Act_19:22; Act_20:4), and because he would need a place where he could receive those who might desire religious instruction. Meyer, who supposes that Paul wrote the letter at Cæsarea, thinks that he wished to lodge with Philemon merely as one of the stages of his journey into Spain (3d ed., 1865).—H.] The request for such hospitality may have been unexpected though surely welome to the receiver of the letter; and would serve also indirectly to enforce Paul’s application in behalf of Onesimus. Who could be willing to disappoint the beloved Apostle, and compel him in person to see how little regard had been paid to his request? By receiving him as desired, Philemon at the same time could requite the kindness which Paul had shown to his entire family, by treating Onesimus with so much favor at Rome.—For I hope. In Php_1:25; Php_2:24, the Apostle expresses a similar expectation of his speedy release. [He must have had definite reasons for this belief, and we may conclude that the event agreed with the anticipation, and hence that he was liberated from the imprisonment mentioned at the close of the book of Acts.—It is unnecessary to suppose, with Ellicott, that Paul had changed his plan in the interval between his writing the Epistles to the Philippians and to Philemon, because in Php_1:25; Php_2:24 he had expressed a purpose to visit the Philippians on being set free, but here, in Phm_1:22, contemplates a journey to Colossae. Philippi was on the way from Rome to Colossæ, and the Apostle could visit both places on the same journey. See the remarks respecting Paul’s route, on p..—H.]—That I through your prayers [offered for his release], namely, those of the entire church in his house (Phm_1:2). He takes it for granted that they mention him in their prayers, to which intercession he ascribes an efficacious power. [We may be sure that the praying friends at Colossæ were not the only circle in which supplication was made for Paul. The situation of the great Christian leader at Rome must have fixed upon him the eyes of the disciples in every land. When Peter was in prison at Jerusalem, earnest prayer was made for him, and an angel was sent and delivered him from the power of Herod and of the Jews, who were designing the next day to put him to death. See Act_12:6 sq.—H.]—I may be given to you (χαρισθήσομαι), i. e., may be given as an act of grace, or Divine favor; comp. Act_3:14; Act_27:24. The choice of this word is dictated by a consciousness of his apostolic office. With the utmost humility, Paul yet knows and feels what his person and presence are for the church, and what they can be. [Possibly Paul refers in χαρισθήσομαι not so much to his own estimate of his importance to others, as to his sense of indebtedness to God for such a favor as that of being restored to those, who were so anxious for his safety, and for whose spiritual welfare he was so deeply concerned.—H.]

Phm_1:23. There greets [salutes] thee, &c. The same persons are mentioned here as in Col_4:10-14, with the exception of Jesus Justus, whose name is omitted because perhaps he was not present at that moment. The salutation is addressed personally to Philemon. [This explains why Philemon is not saluted in the Epistle to the Colossians: it was unnecessary, as that Epistle and this were received at the same time.—H.]—Epaphras, who as a fellow captive of Paul is mentioned before the other, brethren, is the same perhaps, as Epaphroditus, named in Php_2:25. [The names, it is true, may be interchangeable (see Winer, Realwörterbuch, 1, p. 331); but in this instance they seem to designate different persons. It is against the supposed identity, first, that Epaphras belonged to Colossæ (Col_4:12), and had come thence to Rome (Col_1:1), whereas Epaphroditus belonged to Philippi, and had been sent to Paul with the contributions of the church there (Php_2:25); and second, that, as these facts indicate, the former had his circuit of labor in Phrygia or Asia Minor (Col_4:13), but the latter in northern Greece or Macedonia. Neander thinks (Pflanzung 2. p. 292) that Epaphras was founder of the church at Colossæ (supposing from Col_2:1 that Paul was never there). This Epaphras, at all events, was a faithful preacher of the gospel (Col_1:7, διάκονος τοῦ Χριστοῦ), and, as we see from this passage, was now a sharer of Paul’s captivity at Rome. He was a fellow-captive (συναιχμάλωτος), not in a figurative sense, but literally, as would appear from his being named apart from the fellow-laborers (συνεργοί), and from the subjoined ἐν Χριστῷ Ἰησοῦ; in Christ Jesus, which defines the sphere in which he bore this character. Under what circumstances he was imprisoned, is unknown. He may have been held as a witness for the prosecution against Paul, or may have been arrested on his own account as a Christian.

Phm_1:24. Mark is supposed to be John Mark, the writer of the second Gospel, and Paul’s companion on his first missionary tour as far as Perga (Act_13:13). We learn from Col_4:10 that Mark was expecting, ere long, to greet the Colossians in person.—Aristarchus, another of Paul’s associates, was a Macedonian (Act_19:29), who, at a later period, accompanied him on his voyage to Rome (Act_27:2). As he is classed here among the fellow-laborers (συνεργοί), he appears to be called fellow-captive (συναιχμάλωτος) in Col_4:10, because he made himself the Apostle’s voluntary companion in his exile. To remember the brethren in their bonds, was accounted the same thing as being bound with them (συνδεδεμένοι); see Heb_13:3. Some think that he may have been put in prison after this letter to Philemon was written. The interval between this and the letter to the Colossians was very brief, and renders that barely possible. Whether Luke is mentioned because he was known at Colossæ personally, or by name only, is uncertain. The traces of him in the Acts never lead him apparently into that region. He and Demas are named together also in Col_4:14. We look into the prison again, after a few years, and but one of these two friends is watching at the side of the Apostle. Paul wrote his Second Epistle to Timothy during his last captivity at Rome, and then he records (2Ti_4:10-11): “Demas has forsaken me, having loved this present world: only Luke is with me.” We are reminded of Keble’s words in his Hymn on St. Luke:

“Vainly before the shrine he bends

Who knows not the true pilgrim’s part:

The martyr’s cell no safety lends

To him who wants the martyr’s heart.”—H.]

Phm_1:25. The grace of our Lord, &c. A parting salutation, like that in Gal_6:18, is directed here in plurali to the whole church in Philemon’s house. [The pronoun in κυρίου ἡμῶν, our Lord, refers to the common Lord of all believers. Μετὰ τοῦ πνεύματος ὑμῶν, with your spirit, is more impassioned than ἡμῶν simply, and springs naturally out of the affectionate tone of the letter. It is the form of benediction not only in Gal_6:18, but in 2Ti_4:22 and Php_4:23, according to the text of some copies, Ὑμῶν is coextensive with ὑμῖν in Phm_1:22, i. e., those addressed in the letter.

One of the oldest subscript notices is πρὸς Φιλήμονα ἐγράφη ἀπὸ Ῥώμης διὰ Ὀνησίμον, i. e., It Was written to Philemon from Rome through (as the bearer) Onesimus. This notice states undoubtedly what is true respecting the destination of the letter, and the place where it was written. Being ancient, though of course not from the hand of Paul, it has some value as a confirmatory argument in respect to the genuineness and origin of the Epistle. Küster and Mill mention two manuscripts, which record at the end that Onesimus had his legs broken on the rack or the cross at Rome, and so gained the rewards of martyrdom. And with this thought, not, perhaps, historically confirmed, but so entirely in harmony with the vicissitudes of that age of the first confessors, we may turn our eyes from this record of lowly life on earth, upward to tile scene where the Lord’s servants, though they may have been the slaves of men, are exalted and ennobled forever on thrones which He has prepared for them.—H.]

DOCTRINAL AND ETHICAL

1. An awakened zeal for the emancipation of the slaves is one of the happy signs of our times. The spirit of Wilberforce has arisen not only in England, but on the continent of Europe and in the New World. The anti-slavery literature of the day (e. g., “Uncle Tom’s Cabin”) is one of these indications. [But what shall we say now! How speedily have the signs given place to fulfilment! When God’s time for interposing came, it Was not so much zeal for the extinction of slavery, as for its extension and perpetuation, which was to prove the cause of its overthrow. The same hand that riveted the chains of the slave, also shattered them in pieces. “This is the Lord’s doing, and it is marvellous in our eyes.”—H.]

So much the more valuable is an apostolic writing of Paul, out of which so much may be learned for dealing with the question above referred to. The letter to Philemon serves to show how the Apostle, on the one hand, would not violently destroy a legal right of property [i. e., as an individual in opposition to the government or State]; while, on the other, he defends and preaches principles, by the just and equal application of which, slavery loses all that is harsh and unchristian, and at last becomes inevitably extinct. With such an operation a revolutionary interference with the different arrangements and classes of social life is made unnecessary. [Thus it was, as Dr. Wordsworth remarks (St. Paul’s Epitles, p. 328), “by Christianizing the master, that the gospel enfranchised the slave. It did not legislate about mere names and forms, but it went to the root of the evil—it spoke to the heart of man. When the heart of the master was filled with Divine grace, and was warmed with the love of Christ, the rest would soon follow. The lips would speak kind words; the hands would do liberal things. Every Onesimus would be treated by every Philemon as a beloved brother in Christ.”—H.]

Phm_1:2 : It affords us an important help for understanding and appreciating this letter, if we compare it (see Introduction, p. 9) with the extant letters of C. Plinius Cæcilianus Secundus. The first of these (Lib. ii. 21) is as follows:

“C. Plinius Sabiniano suo S.

“Libertus tuus, cui succensere te dixeras, venit ad me, advolutusque pedibus meis, tamquam tuis, hæsit. Flevit multum; multumque rogavit; multum etiam tacuit: in summa, fecit mihi fidem pœnitentiæ. Vere credo emendatum, quia deliquisse se sentit. Irasceris, scio: et irasceris merito, id quodque scio: sed tunc præcipua mansuetudinis laus, cum iræ caussa justissima est. Amasti hominem, et spero amabis: interim sufflcit, ut exorari te sinas. Licebit rursus irasci, si meruerit, quod exoratus excusatius facies. Remitte aliquid adolescentiæ ipsius, remitte lacrymis, remitte indulgentiæ tuæ: ne torseris ilium, ne torseris etiam te. Torqueris enim, quum tam lenis irasceris. Vereor, ne videar non rogare, sed cogere, si precibus ejus meas junxero. Jungam tamen tanto plenius et effusius, quanto ipsum acrius severiusque corripui, destricte minatus nunquam me postea rogaturum. Hoc illi, quem terreri oportebat, tibi non idem. Nam fortasse iterum rogabo, iterum impetrabo: sit modo tale, ut rogare me, ut præstare te deceat. Vale.”

[It is not easy to transfer the peculiar elegance of this composition to another language. The following version (taken from an anonymous source) possesses at least the merit of being somewhat close to the original. There may be a doubt respecting the exact force of two or three expressions:]

“C. Plinius to his friend Sabinianus, Greeting:

“A freedman of yours, whom you had said you were angry with, came to me, and, prostrating himself at my feet, as if at your own, clung to them. He wept much, and begged much; much of the time, too, he was silent; in fine, he gave me a confidence of his penitence. I believe him to be truly amended, because he is sensible that he has been delinquent. You are angry, I know;, and you are angry with reason; that, too, I know; but the glory of clemency is greatest, when the cause of anger is most just. You have loved the man, and I hope will love him; meanwhile, it is sufficient that you suffer yourself to be entreated. You shall be at liberty to be angry again, if he should deserve it; which, having shown yourself exorable, you will the more excusably do. Remit somewhat to his youth, remit somewhat to his tears, remit somewhat to your own indulgent disposition: do not torture him, lest you torture also yourself; for you are tortured, when, lenient as you are, you are angry. I fear lest I may seem, not to ask, but to compel, if to his prayers I add my own. Nevertheless, I shall add them the more fully and freely, inasmuch as I have sharply and severely reproved him, having strictly threatened never hereafter to intercede with you. This (I said) to him, whom it was proper to alarm, but not the same (do I promise) to you (viz., that I will not ask again). For, perhaps I shall again ask, and again obtain; let it be only such as it may become me to ask, and you to grant. Farewell.”]

It appears from a subsequent letter, that this request of friendship was favorably received. Pliny writes again with reference to the same subject:

“Bene fecisti, quod libertum, aliquando tib carum, reducentibus epistolis meis, in domum, in animum recepisti. Juvabit hoc te, me certe juvat, primum quod te talem video, ut in ira regi possis, deinde quod tantum mihi tribuis, ut vel auctoritati meæ pareas, vel precibus indulgeas,” &c.

[“You have done well in receiving back to your house, your heart, a freedman once dear to you, in compliance with my letters. This will gratify you—it certainly does me—first, that I see you to be one who can be governed in anger; in the next place, that you concede so much to me as either to obey my authority or to yield to entreaties,” &c.—H.]

Though this case was that of a libertus, and not a servns, so that there was no actual sending back of a fugitive, but only a reconciliation between the freedman and his master; yet it is evident, from a comparison of the two letters of Pliny with that of Paul, that transactions like the one before us often took place in ancient times; and that the Apostle planted himself on a right and a feeling entirely human in his appeal to Philemon in behalf of Onesimus. At the same time, it is evident that the motives which he employs as a Christian to incite Philemon to perform this duty of love, are far nobler and stronger than those which the philanthropic Roman could urge from his position, when he stood forth as precator.

3. The letter to Philemon is a valuable contribution to our knowledge of the character of Paul, and a striking proof how great a proficient he himself was in the practice of the love which he so highly commends in 1 Corinthians 13. It is the apparently little, in fact, which reveals here the truly great. What he says in this letter, as well as what he omits, is alike and specially adapted to the attainment of the object at which he aims. (See the exegetical remarks.) What delicacy not only in conduct, but in speech and thought, is manifest here, and at the same time what hearty earnestness in the cumulative force of his plea in behalf of the fugitive! Yet here, too, he denies by no means his incontestible authority. The thought comes out almost in spite of himself, as it were, between the lines of the Epistle: he who bows himself as a suppliant before Philemon, can as God’s messenger place himself above him. Though he requests now for love’s sake, yet he has great boldness (if he would use it) to enjoin and require that which is right. He does not mention, indeed, his apostolic rank; but he cherishes the lively confidence that his friend will obey him, if he speaks in the spirit of his Master (Phm_1:21); and he terms himself a gift of grace (Phm_1:22) if he is restored to the believers in answer to their prayers. On the other hand, he stoops as low as possible, even to the deep-sunken Onesimus, and with an altogether different feeling in his heart from that with which Pliny pities the guilty libertus of Sabinianus. In all this the Apostle shows how faith bears in itself the power of a true refinement, a culture of heart and character such as need not shrink for a moment from comparison with the boasted model of antiquity (Pliny), and, while it mounts so much higher, includes the homo sum, nil humani a me alienum, in the evident sense of the words. [Dr. Newman (quoted in Howson’s Lectures, p. 78) says, “There is not any one of those refinements and delicacies of feeling, which are the result of advanced civilization, not any one of those proprieties and embellishments of conduct, in which the cultivated intellect delights, but Paul is a pattern of it, in the midst of that assemblage of other supernatural excellencies which is the common endowment of apostles and saints.”—H.]

4. The history of Onesimus is a pertinent example of the power of Divine grace, and of the activity of that all-comprehending Providence which is so entirely special as well as universal. His experience is that of the lost son who was sunk in deep misery, but was rescued in a wonderful manner. He had gone to Rome, in order to find there a safe place of refuge, but finds in Paul, whom he apparently meets by accident, a guide in the way of eternal life, and from a slave of sin becomes at the same time a prisoner and freedman of Christ. Another debt still which rests upon him is cancelled besides that for which Paul stands as surety with his offended master; and the temporal loss of Philemon became for both master and servant an eternal gain. Here again the Apostle’s word is verified (Rom_11:33-36): “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out! For who hath known the mind of the Lord, or who hath been His counsellor ? Or who hath first given to Him, and it shall be recompensed unto him again? For of Him, and through Him, and to Him are all things: to whom be glory forever. Amen.”

5. This little Epistle serves also an apologetic purpose, which adds not a little to its value. The criticism of the Tübingen school affirms still that only four Epistles of Paul at the utmost (Romans , 1 and 2 Corinthians, Galatians) are raised above all doubt of their genuineness. We will go still further, and for a moment assume that we must even give up these four, and that, instead of them, we have left to us only this short letter to Philemon. Is it not remarkable, that even out of this brief letter relating to a private affair the main contents of the apostolic gospel may in substance be derived? As regards the person of Christ, Paul names Him here also κύριος, the same appellative, therefore, which is given to Jehovah in the Old Testament. He implores grace and peace from Him no less than from the Father. So, too, as faith elsewhere is required toward God, here it is as exercised toward Christ; and at the close, it is His grace alone to which Philemon is commended. Truly, no foundation-stones for a Socinian or Arian Christology. The way to eternal life also is no other than that which is elsewhere pointed out to us. Philemon is praised on account of his faith, and the significant expression in Christ Jesus occurs here oftener than any other. And that conversion is absolutely inseparable from this faith,—how clearly does this appear from the little which Paul says respecting Onesimus! He does not appeal to good resolutions which perhaps the fugitive has formed; he has not merely a quiet hope that he has become a better man: no, it is as a new creature whom he himself has begotten in his bonds, that he sends him back to his master. It is only as one converted, that Onesimus is now useful; that he has become a brother, is now united forever with Philemon. All this confirms the truth of the word: “Therefore, if any man be in Christ, he is a new creature” (2Co_5:17). And, finally, could the fruit of faith and conversion, the love which embraces all, and never perishes,—could it be made more strikingly manifest than in this brief private letter! So this entire Epistle, brief as it is, is a new witness to the truth of the declaration: “The gospel a power of God unto salvation through faith” (Rom_1:16).

6. In the same impressive way this letter sets before us what the communion of the Holy Spirit is, and how much this communion may effect. In a prison the Apostle feels himself happy; and precisely there where one would expect to find so many endless causes for complaint, joyful thanksgiving is the offering of his lips. While he bears upon his heart the needs of the whole Jewish and heathen world, there is still room in his heart for a single fugitive slave, whom he commends with the warmest love, and at the same time, though without wishing it directly, he by his own conduct presents himself as the most shining example of love to those whom he incites to proofs of love. Among the inmates of the house of Philemon, on the other hand, by the presence again of the same spirit, a church has been founded, of which the different members form the living members,—a church, the like of which there has never been in the heathen world. Between this family at Colossæ and that prisoner at Rome exists an inner community of faith, love, and prayer, by which their hearts meet each other and flow together, although as to the body they are separated by seas and mountains. Is not all this an excellent proof of what the fellowship of the Holy Spirit (κοινωνία τοῦ ἁγίου πνεύματος) avails in houses and hearts (in Häusern und Hertzen)?

7. “Just as Christ has done for us toward God, so Paul does for Onesimus toward Philemon. For Christ also has emptied Himself of His right, and with love and humility overcome the Father, so that He must lay aside His anger and right, and receive us to favor for Christ’s sake, who so earnestly represents us, and receives us so heartily to Himself. For we are all like Onesimus, if we believe” (Luther’s Preface).

8. What is said of Onesimus, that before his conversion he was very unprofitable, but afterwards was very profitable, applies still, mutatis mutandis, to every converted sinner.

HOMILETICAL AND PRACTICAL

Paul, a striking illustration how free a bondman of Jesus Christ can be.—The imprisonment of Paul, alleviated by the power of faith, love, and hope.—The Christian household: 1. Its constituents; 2. its privileges; 3. its enjoyments.—“See how good and pleasant it is for brethren to dwell together in unity” (Psalms 133).—Christians are called to be partners in a common warfare.—Peace: 1. The highest gift of grace; 2. a gift of grace; 3. a gift which we cannot heartily and earnestly enough desire for one another.—Intercession for others a duty of Christian love.—“Pray for one another” (Jam_5:16): 1. The power; 2. the right; and 3. the reward of this command.—The good which we hear of others should incite us not to praise them in their presence, but to glorify God.—Faith in Christ and love toward all the saints in the nature of the case inseparable from each other.—No happier fellowship than the fellowship of faith.—It is not enough that there be faith in us; it must also show itself efficient.—Per fidem ad intellectum.—The life of living faith, a service of love to the saints.—How much more desirable is it also now for the servant of the gospel to request through love, than to command in a lofty tone.—How well does this principle, viz., that of beseeching “for love’s sake” (Phm_1:8, &c.), agree with the spirit of the gospel and of Protestantism; comp. 2Co_1:24.—Agreement and diversity between the authority of the Apostles and that of later teachers.—Even in sad times God sometimes gives to His own fairer days: to the imprisoned Paul He gives Onesimus as a son.—How far it can still be said of every converted sinner: formerly unprofitable, but now profitable.—Justice and love united in Paul in a remarkable manner.—“Pectus est, quod disertos facit.”—Not all that the Christian might perhaps wish to do, and in strict right could do, may he therefore do.—[Rev. J. Trapp: Posse et nolle nobile est. He that goes to the utmost of his chain may possibly break a link. Concedamus de jure ut careamus lite. Part with somewhat for peace’ sake (Augustine).—H.]—The truly good, in the eyes of God also, is that which is done not by constraint, but willingly.—Good educed out of evil, under God’s guidance (Gen_50:20).—Brief separation even for the Christian the way to eternal reunion.—In Christ, a slave brought to true freedom, a freeman bound in the chains of love and obedience.—Paul, the pattern of a conscientious soul-seeker, and such toward Philemon while he pleads the cause of Onesimus.—True love, when required, ready also to make sacrifices.—The true Christian called to be honorable and scrupulously faithful in the little as well as great.—Towards no creature have we higher obligations than toward those to whom, next to God, we owe the life of our souls (Phm_1:10).—[Rev. J. Trapp: Even Alexander could say that he owed more to Aristotle that taught him, than to Philip, that begat him.—H.]—The Christian’s calling to heighten the earthly joy, especially of suffering servants and friends of the Lord.—The power and the limit of Christian confidence; comp. 2Co_7:16.—The duty of Christian hospitality (Phm_1:22).—Intercession for others at the same time a source of the richest blessing for ourselves.—How the grace of Christ binds together hearts, even though time and space keep them asunder.

Starke: Langii Op.: Anti-Christian Rome (see RePhm Phm_1:17-18) still does that which heathen Rome did; and Paul has yet many brethren among the witnesses of the truth who are in chains and bonds for the name of Christ. That the Lord suffers all this to take place belongs to the mystery of the cross.—Children of God have among them no name which recognizes more distinctly the ground of their common kindredship, or is dearer to themselves, than the name of brethren! But how few are such true brethren in spirit! All public teachers call one another by this name; but notwithstanding the outward appellation, how far from the reality are they for the most part; so that Paul and Timothy, if they should come among such, would not recognize them as brethren.—Paul acknowledged his own weakness, since he did not trust himself to do everything alone, but employed others also, humble persons, for the service of the church. So at the present day there are such true helpers, out of the teacher’s office, in other situations, who make it a joy to themselves to assist in various ways to promote the honor of God.—A Christian should no more be ashamed of the bonds of Christ, than a soldier is of the wounds which he has received in battle.—Teachers especially should not shun to confirm their testimony by suffering.—Christians are workers, and not idlers.—Paul terms Apphia the beloved as well as Philemon, which shows that they lived in holy wedlock, and both feared God.—Women art often the instruments of winning unbelieving husbands to Christ: how much more can they be helpers to strengthen those who believe, and encourage them in what is good.

Osiander: The preacher’s office is a spiritual knighthood, by which Christ’s kingdom is enlarged, but that of Satan assaulted and destroyed. So Christians also are fellow-combatants, who by hearty prayer help forward the kingdom of the Redeemer.—It is a duty which rests on all fathers of families, so to instruct those under them in the knowledge of God, that their house may rightfully be named a church.—Every one should strive that the house in which he dwells may be a Bethel, a house of God, and not a Bethaven, a house of sin.—Grace and peace belong together, and cannot be separated.

Langii Opp.: Paul teaches by his example that one may mention particular persons and churches by name in prayer before God. If the Apostle had not been in the true spirit of love, it would have been irksome to him to repeat so many names when he prayed. This intercession is a special part of the communion of the saints, and secures this blessing, that we may have in return the comfort of the prayers of other Christians, and especially of the great intercession of Christ: for we are often in such circumstances that we can hardly pray ourselves.—Hast thou, believing Christian, no lands, goods, money, friends of thine own, yet thou canst call God thy possession, and sing with David (Psa_16:5-6): “The Lord is the portion of mine inheritance, and of my cup: Thou maintainest my lot. The lines are fallen unto me in pleasant places; yea, I have a goodly heritage.”—Children of God hear the praise of another not only with patience, but with pleasure, and praise the Lord for such grace; comp. Phm_1:4 and Gal_1:23-24.

Hedinger: Faith without love is only a conceit, and love without faith is a mere work of nature.—Bibl. Würt.: He who loves one and hates another, has not a pure love, but is partial (Jam_2:1).—Believers have much good within them, and much also externally among them. God be praised, who creates and works all good everywhere.—Believers have, in their suffering, no better consolation than that which they receive from the love and good conduct of others.—Under trials of the cross, God raises up a Philemon to refresh the believer, or a Simon to bear the burden with him.—[Onesiphorus sought out the captive Paul at Rome, and “was not ashamed of his chain,” and had as his reward the prayers of an Apostle (2Ti_1:16).—H.]—He who bears the teacher’s office, should reprove and teach, not in his own name, but in the name of Jesus Christ.—Love binds together more than commands.—Christian prudence requires that we consider not only what is allowed, but also what is useful (Phm_1:8; 1Co_10:23).—An old man, long tried in the service, who still follows Christ and suffers persecution on that account, deserves, above others, that we honor and obey him (1Pe_5:6).—[Rev. J. Trapp: Old age and honor are in the Greek tongue very near akin: γῆρας et γέρας. The old, when found in the way of righteousness, are like flowers which have their roots perfect when themselves are withering; like roses, that keep a sweet fragrance though they lose their color.—H.]—The sufferings of a servant of Christ should increase rather than diminish the respect due to him.—Teachers have a hearty affection for those who have been won to Christ through their labors.

Hedinger: A sinner converted—where? In bonds. Happy change! Deed worthy of all praise! Such is the power of God’s love, and the love of a true teacher. The former receives willingly the penitent offender; the latter seeks to save the lost on every occasion, most of all in prison, in the face of death itself.—Bibl. Würt.: Men may bind and fetter the body, but the word of God cannot be bound (2Ti_2:9).—No place is so inconvenient that one should not find an opportunity to speak or write a word of exhortation (Act_28:31). Christ preached on the cross, and converted a malefactor.—In what was Onesimus useful to Paul? (1) In this, that he made him happy by his conversion; (2) because he served him with Christian fidelity in the bonds of the gospel (Phm_1:13); (3) Onesimus could now, by his consolation, quicken and support the Apostle after the example of the Romans (Rom_1:12).—If sin has been strong in a man before conversion, grace must be still stronger after conversion.—Grace must be acknowledged in the poor as well as in the rich; faith suffers no respect of persons. The diamond retains its lustre, though it lie on a dunghill.—In the church there should be a mutual coöperation between the highest and the lowest members (1Pe_4:10).—Though servants of the gospel are bound, the gospel has yet a free course (Php_1:14).—[Judson had hardly begun his labors in Burmah, before he was cast into prison, and was kept six months in three pairs of fetters, two months in four, six months in one, and was two months a prisoner at large. And to-day Burmah has the Bible in its own language; churches are springing up in every province, and native preachers are the pastors and missionaries. We may already count the converts, who are the fruits of this fettered ministry, by thousands and tens of thousands.—H.]—Harmony of will between believers is praiseworthy and beautiful, and serves to edify and establish in the Lord.—God sometimes takes away a little comfort, that He may give back to us one better and more abiding.—Spiritual fellowship and union have a great advantage over that which is natural.—In the kingdom where Christ is Head and King, all distinction ceases, and in the body of Christ the greatest has no more dignity on worldly grounds than the least.—A great saint in his humility will be no more than one who stands far below him (Luk_22:26).—He who sincerely loves Christ, loves Him as well in Onesimus as in Paul; and he who does not love him in Onesimus, does not love him in Paul.

Cramer: Every Christian should pray for every other, and take him to his heart, not in word merely, but in deed. If it were possible to save him at that expense, his own blood—life itself—should not be grudged.—[Some of the Moravian missionaries sold themselves into slavery, that they might preach to slaves.—H.]

Hedinger: True love is prodigal. Mark you what I mean? It gives, lends, promises, is often willing, if good may be done, to be cheated.—Bibl. Würt.: It is a sacred obligation which binds the convert to him who has converted him, and cannot be discharged by worldly goods (Gal_6:6-7).—Food and drink cannot so refresh a hungry man, as the true teacher is refreshed when he sees his word bringing forth fruit in others.—Believers stand in the closest and most intimate communion with Christ: they in Him, and He in them, and with al their works (Joh_17:21-23).

Starke: There must be confidence and trust in all prayer and petition: doubting obtains nothing (Jam_1:6-7).—Bibl. Würt.: Sincere love does more good than is desired (Phm_1:21): it lets its rivulet flow more richly than the thirsty need (2Co_8:3-4).—Every one should so exemplify his Christianity, as not to cause others, especially honest teachers, to be put to shame for the good opinion which they have formed of him (2Co_9:3-4).—Christians should be lovers of hospitality (Heb_13:2); should also entertain and assist preachers (Mat_10:14).—An honest teacher is a gift of God’s-grace (Eph_4:8-11).—It is a great consolation, if we are put in prison, that it is not for any misdeed, but the testimony of Christ.—The preacher’s work is heavy to bear; happy they who have true helpers!—In the matter of Christianity, all depends on the grace of the Lord Jesus; Christ all and in all (Col_3:11).

Lisco (Phm_1:1-7): In what way a Christian seeks to make a request heard by a Christian (Phm_1:9).—How the communion of saints consists in the common unity of a faith which is active in love.—An acknowledgment of the good which we have in Christ, an important means of strengthening faith (Phm_1:8-10).—From what motives Paul desires the pardon of Onesimus.—The work of redeeming love: (1) It seeks the lost sinner; (2) it represents him with the Father; (3) it brings him back to the arms of the Father.—Interceding love: (1) How love prays; (2) what it secures.—Christians left to act freely (Phm_1:14), and yet bound to each other as brethren; and, because they trust in Christ (Phm_1:5), may trust each other (Phm_1:21).

Lavater (Sermons on the Epistle to Philemon, St. Gallen, 1785, in two volumes): The different kinds of greetings and salutations: (1) Joab-greetings and Judas-kisses; (2) greetings of derision and scorn; (3) cold, empty-hearted greetings; (4) greetings and wishes of natural love; (5) Christian greetings.—Palmer: Theme for a funeral discourse (Phm_1:15).—F. W. Krummacher (Sabbathglocke, 1, S. 209): a sermon on the whole Epistle, with the theme: Primitive Christianity.—What this letter teaches: (1) Concerning the person of Christ; (2) concerning the salvation of the world; (3) the way of salvation; (4) the kingdom of Christ; and (5) the authority of the apostolic word.—J. J. Van Oosterzee: The Epistle to Philemon an important contribution: (1) For our Christian knowledge, (a) respecting a little church, (b) respecting a great Apostle, (c) respecting a relation altogether peculiar, which existed between the two; (2) for our Christian faith, (a) in the operation of God’s providence, (b) in the divinity of the gospel, (c) in the powerful working of the Holy Spirit; (3) for our Christian life, and especially (a) for our personal, (b) for our domestic, and (c) for our social or common life.

Rochat (Phm_1:4): “La disposition de rendre grace à Dieu pour les autres est une des marques des plus sûres de la charité. Dans les actions de grace, que nous rendons pour le bien, que Dieu nous fait ou qu’il fait par notre moyen, il peut facilcment se glisser un sentiment d’egoisme ou d’orgueil. Mais quand nous pouvons sincérement rendre grace à Dieu pour les dons, qu’il a fait à nos frères, lors méme que ces dons nous laissent en arrière de ceux auxquels ils ont été accordés, alors nous pouvons croire, que nous avons véritablement la charité, qui n’est point envieuse, et que nous avons vraiment cœur l’avancement du regne de Dieu, puisque nous sommes aussi contents de le voir dans les autres et par les autres, qu’en nous et par nous.”

[Translation: “The disposition to give thanks to God for others is one of the surest marks of a true love, or charity. In the giving of thanks, which we render for good which God does to us, or which He does through our means, it is easy for a feeling of egoism or of pride to insinuate itself. But when we are able to give thanks to God for the gifts which He has granted to our brethren, even when these gifts cause us to fall behind those on whom they are bestowed, we may then believe that we have truly the charity which envies not, and that we have sincerely at heart the advancement of God’s kingdom, since we are as content to see this take place in others and by others, as in us and by us.—H.]

Kühne: Onesimus was a servant (Knecht), and became a brother beloved, and yet remained a servant in the Lord Christ Jesus. Christianity does not abolish the differences of external condition. The sacred rule in regard to such relations is that laid down in 1Co_7:20-24. What Christianity requires, is: Let every one command in Christ, and let every one obey in Christ. Where the commanding and the obeying are in the Lord, the commanding and the obeying easily adjust themselves to each other. But how seldom do we find such a beautiful, happy household! Alas, the commanding and the obeying in the Lord have become so rare among us, because so many masters and so many servants have broken away from the Lord, from the purity of the faith, &c.—These Bible-lessons are especially rich in illustrative examples from the history of the church and of missions. In the annals of the latter particularly, the practical pastor will find striking parallels to the history of Paul and Onesimus.

[Relation of this Episle to Slavery.—On the relation of this Epistle to the subject of slavery, the following opinions represent the general sense of Christian writers:

Neander: “Among those social relations which were alien to the nature of Christianity, and which Christianity found existing at the time of its first propagation, belonged slavery. By the estrangement of humanity from God, its original unity was disturbed. Mankind, destined to be one, split asunder into a multitude of nations, each striving to assert itself as the whole, and each taking an opposite direction to the other in its course of development. Thus the consciousness of possessing a common human worth was lost; and it became possible for man to be placed in that relation to his fellow in which nature alone should stand to humanity, and his own nature to the individual. A relation so unnatural could find its justification only by assuming the position, that the difference among nations, which took place at a later period, and originated in sin—that difference, by virtue of which there exists so great a disparity of intellectual and moral power, was something original. Hence men could no longer recognize the fundamental identity of human nature, and believed one class destined by nature itself to be the tools of another, and without any will of their own. Thus was this relation a necessary result of the position held by antiquity, when state and nation constituted the absolute form for the realization of the highest good; and thus it could happen that the nation which was most ardent for civil liberty, still employed thousands only as slaves. And though their situation was often rendered more tolerable through the influence of manners and the pure sentiments of humanity—which, breaking through unnatural restraints, would introduce heartier fellowship between master and slave—yet the contradiction between this whole relation and man’s essential dignity could not be thus set aside; and in general it still continued to be the habit to regard slaves, not as men gifted with the same rights as all others, but as things. …

“But Christianity brought about that change in the consciousness of humanity, from which a dissolution of this whole relation, though it could not be immediately effected, yet, by virtue of the consequences resulting from that change, must eventually take place. This effect Christianity produced, first by the facts of which it was a witness, and next by the ideas which, by occasion of these facts, it set in circulation. By Christ, the Saviour, belonging to all mankind, the antagonisms of men resulting from sin were annulled; by Him the original oneness was restored. These facts must now continue to operate in transforming the life of mankind. Masters, as well as servants, were obliged to acknowledge themselves the servants of sin, and to receive in the same manner, as a gift of God’s free grace, their deliverance from this common bondage—the true, the highest freedom. Servants and masters, if they had become believers, were brought together under the same bond of a heavenly union, destined for immortality; they became brethren in Christ, in whom there is neither bond nor free, members of one body, baptized into one spirit, heirs of the same heavenly inheritance. Servants often became teachers of their masters in the gospel, after having practically exhibited before them the loftiness of a divine life, which must express itself even under the most constraining of relations, and shine forth the more conspicuously from the contrast. The masters looked upon their servants no longer as slaves, but as their beloved brethren; they prayed and sang in company; they could sit at each others side at the feast of brotherly love, and receive together the body of the Lord. Thus, by the spirit and by the effects of Christianity, ideas and feelings could not fail of being widely diffused, which were directly opposed to this relation, so consonant with the habits of thinking that had hitherto prevailed. Christianity could not fail to give birth to the wish, that every man might be placed in such a relation as would least hinder the free and independent use of his in tellectual and moral powers according to the will of God. Hence the Apostle Paul, speaking to the servant, says (1Co_7:21): ‘If thou mayst be made free, use it rather.’ Yet Christianity nowhere began with outward changes and revolutions, which, in all cases where they have not been prepared from within, and are not based upon conviction, fail of their salutary ends. The new creation to which Christianity gave birth, was in all respects an inward one, from which the outward effects gradually, and therefore more surely and healthfully, unfolded themselves to their full extent.”—History of the Christian Religion and Church, vol. 1, p. 267 sq., Dr. Torrey’s “Translation.”

Rev. F. D. Maurice: “ ‘Christianity,’ said Mr Canning, in one of the debates upon the emancipation of the West Indian slaves, ‘grew up amidst the scenes of tyranny which are described in the Sixth Satire of Juvenal. It recognized the institution of slavery. How can it be said to be essentially adverse to that institution?’ This question ought to be fairly met. What is the answer? The Epistle to Philemon, I think, supplies it. St. Paul, in his letters to the churches, had not proclaimed that slaves were free from their masters—had not insisted on masters dismissing their slaves; he had simply said that they were brothers. Here he explains that position. He calls upon a master to receive back a runaway slave, as both a servant and a brother. He might, he says, command him to do this as an Apostle; but he begs it for the love of Christ, and for the love which Philemon bears to him, the bondman of Christ, because such entreaties are mightier than commands. Here is the method of the Apostle, and of the Church, for destroying slavery. They strike at the root of it, by proclaiming that a man can never be a thing, a chattel. But they strike not merely at a particular arrangement which has introduced that accursed notion and canonized it, but at every other which interferes with the recognition of God’s Fatherhood and Christ’s Brotherhood, and with the indwelling of the Spirit of Christ in men, to the end that their true manhood may be called forth in them.”—Unity of the New Testament, pp. 658, 689.

E. de Pbrssensé: “Christianity is reproached with not having immediately proclaimed the abolition of slavery. It is forgotten that it would thus have confounded two spheres which it was important for it always to distinguish, especially at the first steps of its progress in the world; it would have left the religious for the civil sphere. It could not enter the latter without exposing itself to all the perils, fluctuations, and risks of the use of material force. From a moral, it would become a political power; it would abdicate its true royalty, and, for the sake of a doubtful change prematurely wrought, it would lose that eternal power of reformation which it possesses, for the renewal of individuals and of societies at every epoch. It no more approved slavery than it approved polygamy and the Roman law of divorce; but it sent into the world the principle which was to abolish these institutions so radically hostile to the ethics of the gospel, and it defined this principle with sufficient clearness, in the matter of slavery, for one to recognize that it morally abolished it, as far as was possible for it, without departing from its proper domain. At first, the relations of masters and slaves were regulated in conformity to the laws of justice. The former were to remember that they had a Master in heaven, and the latter to reassert their dignity as men by making their obedience subjection to God. But more: Paul distinctly declared, that in Jesus Christ there was no longer slave, nor freeman; that is, that every human being has an equal right before God. The possession of man by man is, by the same declaration, immoral, an attack upon the rights of Christ’s redeemed, and incompatible with the doctrine of redemption, and of equality, which is its result. Nor was Paul content with stating these principles; he applied them. His Epistle to Philemon is the virtual declaration of freedom of the Christian slave. He returns Onesimus to his master as a brother in the faith, as his own son, and he demands that he be received as himself. Ἐμοῦ τέκνου ὃν ἐγέννησα, αὐτόν, τοῦτ’ ἔστι τὰ ἐμὰ σπλάγχνα (Phil. 10, 12). Such words have done more to break the fetters of the slave than the shouts of revolt and the outbursts of indignation on the part of the oppressed; for they declare that the slave who, yesterday, turned the mill in the fields, or served his master as a beast of burden, without ever meeting a look of affection, now sits with him at the table of love, breaks with him the bread of communion, and drinks of the same cup of blessing; he goes through the same trials and persecutions; he is treated by him as a brother, as being a member of the same church. If it is remembered what was their condition some years before, it will be found that a mighty change, which was to introduce all the others, has been wrought. Add to this, that St. Paul was not content with proclaiming the equality of men before God in Jesus Christ; he declared positively that the Christian should be freed outwardly, as he had been morally. He gives the slave advice not to neglect the opportunity of escaping from the state of slavery, as often as it was offered. Εἰ καὶ δύνασα ἐλεύθερος γενέσθαι, μᾶλλον χρῆσαι (1Co_7:21). This advice has great significancy, especially if we take into account the moderation of language necessary in so delicate a question, which could be rendered social and political by a single imprudent word.”—Histoire des Trois Premiers Siècles, ii pp. 274–276.—H.]

Dr. Schaff: “Slavery is the robbing an immortal man, created in the image of God, of his free personality, degrading him into an article of merchandise, a mere machine of his owner, and thereby hindering the development of his intellectual and moral powers, and the attainment of the higher end of his existence. For this heathenism had no remedy. On the contrary, the most distinguished heathens justified this immoral and unnatural state of things, by assuming an original and essential distinction between the ruling and the serving classes.... Christianity has provided the only means for delivering man from the inward and most cruel bondage of sin, the bitter root of all wrong social relations, slavery and despotism among the rest, and for the radical cure, therefore, of the evil in question. It confirms, in the first place, the Old Testament doctrine of the original unity of the human race, and its descent from a single pair. Then it asserts the perfect equality of men in the highest, spiritual view, in their relation to Christ, who has redeemed all, even the poorest and meanest, with His blood, and called them to the same glory and blessedness. In Christ all earthly distinctions are inwardly abolished. In Him there is neither Jew nor Greek, bond nor free, male nor female; all form one ideal person in Him, the common Head (Gal_3:28; Col_3:11). On the one hand, therefore, the Christian master is a servant of Christ, with whom there is no respect of persons, and he ought always to be conscious of this dependence, and of the responsibility it involves (Eph_6:9). On the other, the slave is by faith a freedman of Christ, in the blessed possession of the only true liberty, that of the children of God, and thus, even though remaining in his bonds, he is raised above them; while the richest prince, without faith, is but a miserable slave of sin and death. Hence the master should look upon his servant as also his brother in Christ, and treat him accordingly (Phil. 16, 17); the servant should obey, not as the slave of man, but for the sake of the Lord.... By this view the distinction of master and slave is at once inwardly obliterated and deprived of its sting, even where it outwardly remains. This we see already in the case of Onesimus. For while St Paul does not deny the legal relation between master and slave, he changes it at the same time, by the spirit of Christian communion, into a free patriarchal service, which must necessarily result at last in a change also of the legal relation. He sent Onesimus back to Philemon, “no longer as a slave, but as a brother beloved” (Phm_1:16), and delicately hinted at his emancipation. Christianity is so spiritual and universal, that it can exert its power in all conditions and relations, and turn, as by magic, even the hut of deepest misery into a heaven of peace and joy. Thus there are now slaves, who, through their virtue and piety, are infinitely freer than their masters, and put them to shame, or become, as in former ages, instruments of their conversion. On the other hand, a true Christian, who comes into possession of slaves by inheritance, will never treat them as slaves in the proper sense, but as free servants, with all love and kindness; he will seek in every way to promote their moral and religious culture, even if circumstances, for which he is not personally answerable, should make their formal emancipation for the time impracticable. But of course this alone is not enough. All that is inward, must, in the end, work itself out, and fully establish itself as an outward fact in actual life. So Paul expressly says to the slave: ‘But if thou mayest be made free, use it rather’ (1Co_7:21). Hence the spirit and genius of Christianity.… will not rest, till, by the power of redemption, all the chains which sin has forged shall be broken, till the personal and eternal dignity of man shall be universally acknowledged, and the idea of evangelical freedom and fraternal fellowship perfectly realized.”—History of the Apostolic Church (N. Y., 1853), pp. 455, 459, 460. Comp. also Schaff’s History of the Christian Church, vol. i. (N. Y., 1859), pp. 315 ff, and vol. ii. (N. Y., 1867), p. 115 ff.—H.]

THE END OF PHILEMON.

Footnotes:

[19]Phm_1:22.—[The imperative, as present, ἐτοίμαζε, be preparing, intimates that Paul expected to arrive soon, and would have the preparation for his reception made promptly.—Ἐλπίζω means I hope, and not I trust, which is the proper rendering of πέποιθα, as in Phm_1:21. This inaccuracy of the English Version reaches back to Tyndale. Spero of the Vulgate preserved Wiclif and the Rheims translators from that inadvertence. Fifteen other instances of this same error (that of saying trust where it should be hope) occur in the English Scriptures.—H.]

[20]Phm_1:23.—Ἀσπάζεται, not ἀσπάζονται, as in the received Greek text. [Of course the verb as singular agrees with the nearest noun, and is repeated before the others; comp. Joh_18:15; Joh_20:3. See Winer, Gramm. §47, 2.—H.]

[21]Phm_1:24.—[Marcus should be Mark, in conformity with the English Version in Act_12:12; Act_12:25; Act_15:39; 2Ti_4:11. Again, Lucas should be Luce, as in Col_4:14; 2Ti_4:11. The English reader might otherwise suppose that a different person was intended.—H.]

[22]Phm_1:25.—[Ἀμήν is probably not genuine. It was a liturgic word, and is attached to some of the other epistles also, as a response of the congregation. It appears in all the English Versions from Wiclif onward, but, being no part of the text, should be dropped. See Mr. Abbot’s note under “Amen” in Dr. Smith’s “Bible Dictionary,” Amer. ed.—H.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

1:22 Paul’s request for a guest room in anticipation of his visit reinforces his request that Philemon treat Onesimus kindly. At his coming, he would see how Onesimus had been treated.

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

Phm 1:22. Ξενίαν, a lodging) where others may come to visit me. See the power of hope. Paul, a prisoner, makes this arrangement (appointment) at so great a distance.

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

Phm_1:22. This further commission toowhat a welcome, and wisely closing, indirect support to the intercession for Onesimus! πολλὴ γὰρ ἡ χάρις καὶ ἡ τιμὴ Παύλου ἐνδημοῦντος, Chrysostom; and so the apostle, in fact, wished soon himself to see what effect his intercession had had.

ἅμα δὲ καί] that is, simultaneously with that, which thou wilt do in the case of Onesimus. This is the sense of the adverbial ἅμα in all passages,[81] even Col_4:3; Act_24:26; and 1Ti_5:13 (in opposition to Hofmann), and among the Greek writers, so that it by no means expresses merely the conception of being joined, that the one is to associate itself with the other (Hofmann), but the contemporary connection of the one action with the other; Suidas: ἐπὶ τοῦ κατὰ τὸν αὐτὸν καιρόν. Bleek erroneously renders: at the same time also I entreat thee; so, too, de Wette, as if ἅμα δὲ καὶ παρακαλῶ or the like were in the text.

ἑτοίμαζέ μοι ξενίαν] Paul hoped at that time for a speedy liberation; his ulterior goal was Rome; the journey thither, however, he thought of making through Asia Minor, where he also desired to come to Colossae and to take up his quarters (Act_28:23) as a guest with Philemon. Comp. Introd. to Colossians, § 2. Observe, moreover, that ἅμα δὲ καί presupposes so near a use of the ξενία, as doubtless tallies with the shorter distance between Caesarea and Phrygia, but not with the distance from Rome to Phrygia, specially since, according to Php_1:25 f., Php_2:24, Paul thought of journeying from Rome to Macedonia; hence it would have been inappropriate and strange on his part, if, starting from Rome, he had already bespoken a lodging in Colossae, and that, too, one to be made ready so without delay.

ὑμῶν and ὑμῖν apply to the persons already named, Phm_1:1-2. To extend the reference further, namely, to the body of Christians amidst which Philemon lives (Hofmann), is unwarranted. The expression is individualizing. On χάρισθ., may be granted, i.e. liberated in favour of you, comp. on Act_3:14; Act_27:24; on διὰ τ. προσευχ. ὑμ., Php_1:19. This hope was not fulfilled. Calvin leaves this doubtful, but aptly adds: Nihil tamen est absurdi, si spes, qualem de temporali Dei beneficio conceperit, eum frustrata fuerit.

[81] Where, namely, there is mention of the combination of two expressions of activity, which takes place or ought to take place (as here). What ὁμοῦ is as τοπικόν, ἅμα is as χρονικόν (Ammonius, p. 13).

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 1:22 . ἅμα … i.e. , at the same time that he does what he is going to do for Onesimus. ἑτοίμαζέ μοι : Lightfoot’s remark that “there is a gentle compulsion in this mention of a personal visit to Colossae,” does not seem justified in view of the stress that St. Paul lays on Philemon’s action being wholly voluntary, see Phm 1:10 ; Phm 1:14 ; it is more probable that this is merely an incidental mention of what had been planned some time before, namely another missionary journey to Asia Minor and Greece (see Phi 2:24 ), without any thought of influencing Philemon’s action thereby. ξενίαν : only here and in Act 28:23 , in the N.T.

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

This prospect of Paul's visiting Colosse would tend to secure a kindly reception for Onesimus, as Paul would know in person how he had been treated.

your . . . you--referring to Philemon, Apphia, Archippus, and the Church in Philemon's house. The same expectation is expressed by him, Phi 2:23-24, written in the same imprisonment.

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 22. But withal prepare me also a lodging] Does not the apostle mention this as conferring an obligation on Philemon? I will begin to repay thee by taking up my abode at thy house, as soon as I shall be enlarged from prison. But some think he wished Philemon to hire him a house, that he might have a lodging of his own when he returned to Colosse.

For I trust that through your prayers] It is very likely that this epistle was written a short time before the liberation of the apostle from his first imprisonment at Rome. See Ac 28:30, and Php 2:24; and that he had that liberation now in full prospect.

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

22 But at the same time prepare for me a lodging. This confidence must have powerfully excited and moved Philemon; and next, he holds out to him the hope of being gratified by his own arrival. Although we do not know whether or not Paul was afterwards released from prison, yet there is no absurdity in this statement, even though he was disappointed of the hope which he cherished about God’s temporal kindness. He had no confident hope of his release, further than if it pleased God. Accordingly, he always kept his mind in suspense, till the will of God was made known by the result.

That through your prayers I shall be given to you. Here it deserves notice, that he says that everything that believers obtain “through their prayers,” is “given” to them; for hence we infer that our prayers, though they are not unsuccessful, yet have no power through their own merit; for what is yielded to them is of free grace.

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.

22. He hopes to visit Colossæ

22. But withal] Here is a different matter, yet not quite apart from the main theme. “There is a gentle compulsion in this mention of a personal visit to Colossæ. The Apostle would be able to see for himself that Philemon had not disappointed his expectations” (Lightfoot). And more; would not the joy of the prospect make “obedience” on Philemon’s part doubly willing?

prepare] The verb is in the singular.

a lodging] The Greek may mean either “lodging” or hospitality. General Greek usage is in favour of the latter. The “hospitality” would no doubt be gladly provided in Philemon’s own house; but St Paul, with his unfailing courtesy, does not ask this.

I trust] I hope. He makes no prophecy, where none is authorized. Even when (as Rom_15:24; Rom_15:28) he speaks positively of his plans, it is with an evident reservation of “if the Lord will.” The prospect of Romans 15 had by this time been much modified.

through your prayers] which “move the hand of God,” being all the while part of His chain of means. For St Paul’s estimate of the power of intercessory prayer see e.g. Rom_15:30-32 (a close parallel); a Cor. Phm_1:11; Php_1:19.—Neither for him nor for the Colossians did the deep peace of self-resignation mean Stoic apathy, nor, surely, even the “indifference” of the Mystics.

I shall be given unto you] With a noble naïveté he recognizes his own dearness in the eyes of his converts; he does not affect to think that his return would not be “a gift” to them.

Lightfoot cites Act_3:14; Act_25:11, for the use of the Greek verb in connexion with a person.

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.

But withal prepare me also a lodging,.... Not that the apostle expected or desired any grand apartment to be fitted up for him; a room with such furniture as the Shunamite provided for the man of God was sufficient for him, and what he would have been entirely contented with; but his view in this was, to let Philemon know that he hoped to be released from his bonds, and that he might expect to see him; and this he hinted to him, in order to stir him up to receive his servant sooner, and the more readily; who otherwise might have been indifferent to it, and negligent of it, thinking he should never see the apostle's face any more,

For I trust, that through your prayers I shall be given you; to minister in the Gospel again among them: the apostle was a man of prayer himself, and he had a very great regard to the prayers of others, and often desired an interest in them; that he might perform his ministerial work as it should be; that he might have success in it; and that he might be delivered from the unbelieving Jews, and from wicked and unreasonable men; and he had some secret hope and trust in his own mind, that through the prayers of the saints he should be delivered from his bonds, and go up and down preaching the Gospel as heretofore: he doubtless was acquainted with the case of Peter, for whom prayer was made incessantly by the church, when in prison, and he had deliverance; however, he knew that the prayers of the saints availed much with God; but whether this hope and expectation of his were answered, is a matter of doubt and question: some think he was released, and went into several parts, and preached the Gospel, and then was taken up again, and committed to prison, and suffered under Nero, some years after; and others think not.

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

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

Ver. 22. But withal, prepare, &c.] Thus he despatcheth his own private business in one word, as it were; his main care was, that Onesimus might do well: a fair mirror for ministers.

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.

But withal - Or, at the same time - Ἅμα Hama. While you are granting this favor, do me also another by preparing a lodging for me.

Prepare me also a lodging - Philemon had been accustomed to show kindness to the saints Phm 1:5, and not improbably Paul had before shared his hospitality. The word rendered “lodging” (ξενία xenia), means, properly, guest-right, hospitality, entertainment; and then, a place for a guest; compare Act 28:23.

For I trust - Paul had some hope of being released - an event which probably occurred; see the notes at Phi 1:25; Phi 2:23-24; compare the introduction to 2 Timothy.

Through your prayers - Notes, 2Co 1:11. He expected release in answer to the petitions of those who loved him, and the cause in which he was engaged; compare the notes at Act 12:5.

I shall be given unto you - I shall be permitted to return to you, as a favor - χαρισθήσομαι charisthēsomai. Paul had no doubt thus Philemon would so regard it, and he had no apprehension that his abiding with him would be considered as a burden.

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

This would incline one to think that this Epistle was written before the Second Epistle to Timothy, for there, 2Ti 4:6-8, he seems to have other apprehensions; yet it is plain Timothy was with Paul when he wrote this, which he was not when that Second Epistle was written, as appears from 2Ti 4:9,21. Here, upon a confidence that through the help of the church’s prayers he should again come to them, he writeth to Philemon to prepare him a lodging.

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

Lodging. There was this one additional inducement that could be brought to bear upon the mind of Philemon, viz. the expectation of speedily seeing him in person, and this, in conclusion, he uses. "I do not think that the apostle was so rich or encumbered with such great packages that he needed a lodging prepared beforehand, and was not content with a narrow dwelling-place, but thought the most spacious houses scanty for the accommodation of his small body; but that, while Philemon was expecting the apostle to come to him, he would the more do what he had requested" (Jerome). Meyer makes much of the improbability that St. Paul, starting from Rome, should bespeak a lodging in Colossae. Yet he suggests that it was perfectly natural that, starting from Caesarea, the apostle should take Colossae on the road to Rome. But the one seems almost as probable as the other. The apostle, on his release, had, so far as we know, no definite plans; the cities of Asia Minor were familiar to him, and he would naturally prepare to go wherever the first pressing occasion, that of Onesimus, called him. N reads aspaxetai , "salutes.

Needful preparation.

"Prepare me... a lodging." Their prayers he hoped would open the door for him to come and see them. He knew that the golden key of prayer had opened many doors closed as fast as his own.

I A LODGING SEEMS ALL HE EVER HAD. And not always had he that. A prison can scarcely be called a lodging for, in one sense, when we lodge we have protection and rest, and are at liberty in our onward journey in life. This man gave up friends, country, home, for Christ"s sake, and now he is completing his course and gives up dear life itself. Will he ever have this lodging? No; it is the time of his first imprisonment; he is treated as a malefactor, and we know what his end will be.

II HIS NEXT LODGING-PLACE WILL BE THE GRAVE. But, in one sense, the idea that we associate with this resting-place was not fulfilled in his life. His death was probably one by the lions, or the executioner"s axe, or the cross, which would leave even his poor body a prey to cruel bands.

III HIS LODGING WAS TO GIVE PLACE TO HOME. Soon now, very soon, his words were fulfilled, "I have finished my course... henceforth there is laid up for me a crown of righteousness." Here the volume of his life, illustrated with so many etchings from his own hands of his pains, forsakements, temptations, and tribulations, now comes to a close. "Finis" is written upon all. Yet it is not Vale, vale, in aeternum vale! that we inscribe upon his aims and hopes. No; it is the catacomb motto, In peace; for henceforth he enjoys the immortal reward, the great peace; he is at rest in God. W.M.S.

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

Given to you - Restored to liberty.

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

22–25. Prepare me also a lodging. All the letters of the first imprisonment express confidence that he will be set at liberty. That Paul visited Asia again is almost certain, and perhaps he visited Colosse.

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.

22. ἅμα δέ καὶ. Col 4:3.

Simultaneously (see Meyer) with the carrying out of my request and more (Phm 1:21), be making arrangements for seeing me. Observe that the mention by St Paul of his coming soon to Colossae would in itself tend to ensure the welfare of Onesimus (cf. Chrysostom).

ἑτοίμαζέ μοι. The aorist would have suggested greater urgency, as though he were coming at once; the present is consistent with some delay. On Hort’s interpretation of this verse see the Introduction to Colossians, p. xlviii.

ζενίαν. Elsewhere in the N.T. Act 28:23 only, of the apartment or house in which St Paul stayed when he first came to Rome. It was presumably different from the ἴδιον μίσθωμα of Act 28:30, his own hired apartment. In the LXX. Sir 29:27 B* only.

The classical usage of the word is rather “hospitality,” but, apart from the Biblical evidence in favour of the other meaning (slight though it is), St Paul would hardly like to ask for this. On the other hand a “lodging,” or rather a “guest chamber,” would be much less to ask for, even though payment would not be expected, since it would be compatible with the guest finding his own food. St Paul probably, but not certainly, implied that it would be in Philemon’s house.

διὰ τῶν προσευχῶν ὑμῶν. Cf. of St Peter Act 12:5 sqq. Observe ὑμῶν, returning to Phm 1:1-3 (possibly also Phm 1:6). St Paul knew that the prayers of all his friends, and indeed of all the Church, were going up for his release.

χαρισθήσομαι ὑμῖν. In Col 2:13; Col 3:13 bis χαρ. = “forgive,” but in Act 3:14; Act 25:11; Act 25:16; Act 27:24, “grant” as here. Observe that the stress is not on possession by those to whom the person is given, but on the free kindness of the Giver; cf. Aquila in Gen 33:5.

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.

22. ἅμα δὲ κιά] But at the same time (as thou fulfillest my request), also.… We may, perhaps, take this direction as serving to secure the favourable reception of Onesimus: for the Apostle would himself come and see how his request had fared: πολλὴ γὰρ ἦν ἡ χάρις κ. ἡ τιμὴ Παύλου ἐνδημοῦντος, Παύλου μετὰ ἡλικίαν, Παύλου μετὰ δεσμούς, Chrys. Or it may be, as Ellic., that Philemon was not to consider the Epistle as a mere petition for Onesimus, but as containing special messages on other matters to himself. ὑμῶν and ὑμῖν refer to those names in vv. 1, 2.

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

22. ἅμα δὲ: ‘but withal.’ At the same time with your kindly reception of Onesimus. For ἅμα see Act 24:26, Act 24:27:40; Col 4:3; 1Ti 5:13.

ἑτοίμαζέ μοι ξενίαν: ‘prepare me a lodging,’ or ‘entertainment.’ Indicating his hope of speedy liberation as expressed in Php 2:24. According to Php 2:24, Paul proposed to go to Macedonia in the event of his liberation; whereas here he expresses a wish to go immediately to Colossæ. (See Weiss, Einl. § 24.) But between writing the two letters, he might have found reason to change his mind; or he might take Philippi on his way from Rome to Colossæ, since Philippi was on the great high-road between Europe and Asia. (See Hort, The Romans and the Ephesians, pp. 103, 104.)

ξενίαν: Only here and Act 28:23. Suid. and Hesych. define ‘an inn, καταγώγιον, κατάλυμα.’ Ξενισθῶμεν, however, Act 21:16, is used of entertainment in a private house. The primary meaning of ξενία is ‘hospitality,’ ‘friendly entertainment or reception.’ Ἐλθεῖν ἐπὶ ξενίαν is ‘to come seeking entertainment’ (Pind. N. 49); ἐπὶ ξενίαν καλεῖν is ‘to invite as a guest’ (Dem. 81, 20). Comp. Clem. Hom. xii. 2, προάξωσιν τὰς ξενίας ἑτοιμάζοντες. The phrase here may therefore mean, ‘prepare to entertain me.’

διὰ τῶν προσευξῶν ὑμῶν: Comp. Php 1:19.

χαρίσθησομαι: ‘I shall be granted’ or ‘given.’ As a favor by God, and perhaps with a friendly assumption that his coming will be regarded by them as a favor. I shall be graciously restored to you who desire my safety, and who will welcome my restoration. (See Act 3:14, Act 27:24.)

SALUTATIONS

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

Withal [αμα] . Simultaneously with the fulfillment of my request. A lodging. Paul is expecting a speedy liberation. His original plan of going from Rome to Spain has apparently been altered. Lightfoot observes that "there is a gentle compulsion in this mention of a personal visit to Colossae. The apostle would thus be able to see for himself that Philemon had not disappointed his expectations."

I shall be given [χαρισθησομαι] . A beautiful assumption of his correspondent's affection for him, in that his visit to them will be a gracious gift [χαρις] . The word is also used of granting for destruction, Act 25:11; or for preservation, Act 3:14.

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

22. ἅμα δὲ κ.τ.λ.] When St Paul first contemplated visiting Rome, he had intended, after leaving the metropolis, to pass westward into Spain; Rom. xv. 24, 28. But by this time he appears to have altered his plans, purposing first to revisit Greece and Asia Minor. Thus in Phil. ii. 24 he looks forward to seeing the Philippians shortly; while here he contemplates a visit to the Churches of the Lycus valley.

There is a gentle compulsion in this mention of a personal visit to Colossæ. The Apostle would thus be able to see for himself that Philemon had not disappointed his expectations. Similarly Serapion in Eus. H.E. vi. 12 προσδοκᾶτέ με ἐν τάχει.

ξενίαν] ‘a lodging’; comp. Clem. Hom. xii. 2 πρόαξωσιν τὰς ξενίας ἑτοιμάζοντες. So the Latin parare hospitium Cic. ad Att. xiv. 2, Mart. Ep. ix. 1. This latter passage, ‘Vale et para hospitium’, closely resembles St Paul’s language here. In the expression before us ξενία is probably the place of entertainment: but in such phrases as καλεῖν ἐπὶ ξενίᾳ, παρακαλεῖν επὶ ξενίαν, φροντίζειν ξενίας, and the like, it denotes the offices of hospitality. The Latin hospitium also includes both senses. The ξενία, as a lodging, may denote either quarters in an inn or a room in a private house: see Philippians p. 9. For the latter comp. Plato Tim. 20 C παρὰ Κριτίαν πρὸς τὸν ξενῶνα, οὗ καὶ καταλύομεν, ἀφικόμεθα. In this case the response would doubtless be a hospitable reception in Philemon’s home; but the request does not assume so much as this.

χαρισθήσομαι] ‘I shall be granted to you’. The grant (χαρίζεσθαι) of one person to another, may be for purposes either (1) of destruction, as Acts xxv. 11 οὐδεὶς με δύναται αὐτοῖς χαρίσασθαι (comp. ver. 16), or (2) of preservation, as Acts iii. 14 ᾐτήσασθε ἄνδρα φονέα χαρισθῆναι ὑμῖν, and here.

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.