Philemon 1:1–7

Paul does not introduce himself here as an apostle, but as "a prisoner of Jesus Christ." Here we may notice the wisdom and delicacy of the Spirit of God. When writing to Timothy and Titus, Paul was careful to bring forward his apostleship, for obvious reasons. Authority was as valuable there as leaving it out is precious here. Paul would rest the matter of Onesimus entirely on the ground of divine grace, which he was sure reigned in Philemon's heart. He was not alone in his appeal; he brought Timothy in with himself to give it more force.

"Paul, a prisoner of Jesus Christ." In this he showed Philemon two things. First, that he was a sufferer, and not someone who had kept his place in the world by his confession of Christ. Second, that his prison lost all its misery, because he could see that men were only the hand of the Lord. So he was content to be there, for he was the Lord's prisoner.

It is very blessed to notice the way the apostle looked beyond men to Christ. He was His prisoner. He did not fret under the tyranny and unrighteousness of the Roman authorities, but looked at the Lord. It was His will for him, and that was enough. Christ was his jailer, as it were. He who sent His angel and released Peter could have done the same for Paul had it suited Him. The heart never finds rest when it looks at second causes.

Philemon had no fellowship with Paul as a prisoner; but here comes the link — "our brother" connects him both with Paul and Timothy. And if the Lord of all is not ashamed to call us brothers, how it will delight the soul of His servant! The Lord put Himself on this standing, where He was one with every saint. It stood on far higher ground than any natural relationship, for they were only brothers to one another because each of them was the brother of Jesus.

Philemon was a man of means at Colosse, who with his wife Apphia was an heir of the grace of life. He was a worker for the Master as well; so to Paul and Timothy he was dearly beloved, and a recognised fellow-labourer. In his house a company of the saints met, and he refreshed the hearts of the saints. He had received, and he gave.

Paul describes Philemon as the fellow-worker of himself and Timothy. Can we imagine such honour without a powerful effect on his soul? It came from a man who was as far as possible from careless speech. Flattering talk was as far from him as covetousness or self-seeking in any form. What a cheer for a man serving God in the middle of all kinds of trial and discouragement!

The greeting or address, short as it is, contains the substance of the letter... Now the mention of all these names expresses fellowship. These people had no natural fellowship with one another, nothing in common with one another. They were strangers in country, in habit, in language. By union with Christ they now had common relationship, common affections, common service, common warfare. Here is the wonderful power of the cross: it not only brings the soul into peace with God... it also brings men of the most opposite character, and the most different condition in this life, into oneness.

Paul addresses his wife as well — "our beloved Apphia," or perhaps "the sister Apphia." This was gracious and wise. Such a matter concerned the mistress as much as the master. Perhaps her feelings about it were stronger than her husband's. Paul would have both act together in this, as heirs together of the grace of life.

Philemon is addressed as "the beloved" according to his known character (v. 1), and honoured as a fellow-labourer in the Lord's work. And, most unusual of all, he includes his wife in the address. The Authorised Version and the later copies read "the beloved," but the ancient and best manuscripts read "the sister." It was most fitting in the circumstances to address her, and the way it is done is just as becoming.

Then Paul adds one more name, after those who stood at the head of the house: "and to Archippus our fellow-soldier." This is the same man that Col. 4:17 tells to take heed to the ministry he had received in the Lord, and to fulfil it. There is no ground for thinking he was Philemon's son, or his "chaplain" either. But Scripture makes clear that he worked in the assembly there as elsewhere. One cannot escape the conviction that courage and endurance in spiritual warfare led the apostle to call Archippus a "fellow-soldier," as he did Epaphroditus. He uses terms like this with the utmost precision.

They were fellow-servants and comrades-in-arms, having the same Master to obey and the same Captain to follow. Their hearts and hands were united.

This does not mean only the Christian members of the household. It means those who met there regularly, gathered to the Lord's name. That seems to be the force of the phrase wherever it occurs (Rom. 16:5; 1 Cor. 16:19; Col. 4:15). There were many Christian households. But "the assembly in a house" implied a meeting held in that house, as here in Philemon's.

It was "the church at Philemon's house." It could not be the church in Colossae, or it would have been called that. One or more other gatherings existed there.

The apostle, in sending Onesimus back, addresses the whole assembly. This is why we have "grace and peace" here, without adding "mercy," as the apostles do when they address individuals only. His appeal on behalf of Onesimus is to Philemon; but the whole assembly is to take an interest in this beloved slave, who had become a child of God. Their Christian hearts would be a support and a guarantee for Philemon's conduct.

Notice that no special building and no special place is mentioned. It is no longer a particular spot down here, but the place where Christ is in the midst. It is a PERSON, not a place, to whom we are gathered now. We never read in the Epistles of "sacred buildings," more holy than others. We read of "the church in your house" (Philemon 2).

So the apostle greeted the saints in Rome, in Ephesus, and in Philippi. He greeted the church in Corinth and the churches in Galatia the same way. He wrote more briefly to those in Colossae, still more briefly in his First to the Thessalonians, and quite fully in his Second. To Timothy, if not Titus, he adds "mercy" as needed by the individual. And how blessed it is, whatever the form! What an unfailing spring, and how worthy the effect! What better, what so good, could the Father bestow on His children, or the Lord on His servants?

We can see that Philemon received the assembly in his house. Although the apostle writes on a personal matter, he includes the church in his greeting. We learn from it that even the personal interests of God's people are necessarily tied to the assembly. We are so closely bound up with one another that we cannot cut ourselves off from the general state and welfare.

The apostle, in sending Onesimus back, addresses the whole assembly. That is why we have here "grace and peace," without adding "mercy," as the apostles do when they write to individuals only. His appeal for Onesimus is to Philemon. But the whole assembly is to take an interest in this beloved slave, who had become a child of God. Their Christian hearts would be a support and a guarantee for the conduct of Philemon.

Paul again uses that grand Christian word, grace (charis). The root of the word means to cause joy. In the Greek Old Testament this same word translates a Hebrew word. That Hebrew word means the favour and blessedness received from someone greater than yourself. The word "peace" clearly matches "Shalom" in the Old Testament. This peace is the healthy condition of soul enjoyed by those who experience God's grace. The source of these blessings is God. The believer enjoys them as he has fellowship with the Father and the Son.

Such is the opening wish or prayer of the apostle here, as in Romans 1:7. It comes from God in His relation of Father to us, and from Jesus Christ as Lord. Naming them together would be impossible in an inspired writing, and unworthy anywhere, if they were not one in the unity of the divine nature. True and sovereign favour was the spring, grace the result that would prove and magnify its source... Let it be ours, while enjoying the gift, to adore the Giver.

Every word and the whole scope alike express grace, not official authority. It is as Christ's prisoner that Paul introduces himself, as later on he makes his appeal... And, most unusually, he includes his wife in the address... Next is Archippus, called "fellow-soldier" as one who shared the conflicts of the truth. Last comes the church at Philemon's, which the apostle includes in the address, filling out the fellowship his heart desired with the usual benediction.

Paul's use of the word "my" tells us something about the relationship he enjoyed with God. The way he uses this word elsewhere in his letters shows that Paul knew his God personally. For him prayer was not reading set words from a book, or learning a few well-chosen lines by heart. Prayer was the vital experience of fellowship with his God and Saviour. The phrase "at my prayers" points to a settled, definite, daily habit. These were not occasional requests, said only when something went wrong.

As in other cases, thanksgiving to God comes before Paul's prayers for Philemon. It is healthy for us to always remember this order.

From verse 4 he lays the ground for his appeal with thanksgiving.

In verse 4 he thanks God for Philemon and mentions him in his prayers. What an example the apostle is to all of us! How often do we pray for people by name — those we know who need God's help? Or do we lean on one general prayer that covers everyone?

After his usual greeting of grace and peace, the apostle's heart overflows with thanksgiving to God. He thankfully recognises all the good in his dear brother… We can see this gracious way all through Paul's letters. Where there was much to blame, if he could see anything of Christ, he owned it with joy and gave thanks. That is an important lesson for our souls to learn from God today. So much grieves the spirit and draws out our protests and rebukes that we easily overlook how much fruit of the Spirit is really there. Philemon's love for all the saints was about to face a hard test. Onesimus was now a saint; would he love him? It is not easy to love those who have really wronged us, yet Christ asks for nothing less.

The news that Philemon kept on in love and faith caused deep thanksgiving to God. How it encouraged the apostle when believers kept going in the things of God! We often see a bright start, then an unsteady walk, and then it stops altogether. Paul owns with thanksgiving what God had done in Philemon's life, but he also prays that Philemon's faith might show itself in practical power.

The love and faith of one believer drew out thanksgiving from the apostle to God. Often his soul had other exercises — deep humbling before God because of the way some walked. But here was something that glorified God. The apostle longed to see that love and that faith grow. Yet he had spread this desire before God before he mentioned it to Philemon. And he mentions it in a way that brings Philemon's soul straight before God.

He gratefully recognises all the good in his dear brother... We may always notice this gracious way in Paul's letters. Where there was much to blame, if he could see anything of Christ, he was glad to own it and gave thanks. That is an important lesson for our souls to learn in the school of God today. So much grieves the spirit and draws out our protests and rebukes. As a result, we are apt to overlook the measure of the Spirit's fruit that is really there.

In verse 5 love came before faith, which is an unusual order (compare Ephesians 1 and Colossians 1).

It may have been Epaphras who told Paul about Philemon's love and faith toward the Lord Jesus and toward all the saints (compare Colossians 1:7-8). But such news refreshed Paul's heart. Perhaps love is mentioned first because it was this that Paul was really appealing to in this letter.

A change of preposition happens. The first is "pros", towards, indicating an object. The second is "eis", unto. The use of the two words emphasises the difference in relationship. Philemon's response to Christ reaches out through Him to his fellow believers. It was not an ordinary love, but it had its origin in faith in Christ.

It was faith that worked in this love and gave it its Christian reality. So faith found its special objects in the saints.

Paul had probably not seen Philemon for a long time, but he kept hearing of his love and of his faith. Divine love is active, and here we see it at work in Philemon. He had a love for the saints as well as a love for sinners. His name means "friendly" or "attached", and one translator gives its meaning as "one who kisses". Philemon lived up to his name. He showed that he was living in the truth of 1 John 3:14: "We know that we have passed out of death into life, because we love the brothers."

In the New Testament the word used is hagios, which means "holy one." A saint is one set apart for God... So saints are a distinct, recognised class of people belonging to God — His saints... All Christians are included in this class, so that the apostle could speak of "all saints."

Grace had opened his heart, and he found a circle to which it could go out — the saints of God.

Philemon was about to be tested — would his love stand true toward all the saints?

Onesimus was now a saint; would he love him? It is not easy to love those who have done us real harm, yet nothing less is according to Christ. This loving recognition of grace in Philemon is the basis of this letter.

The apostle deeply desired to see that love and that faith grow. But he had spread this desire before God before he mentioned it to Philemon. And he mentions it in a way that brings the soul of Philemon at once before God.

Philemon's love and faith were of such a character that his participation in the faith might become operative in a full and precious way. His participation means his having part in the blessed faith of Christianity. It becomes operative by the acknowledging of every good thing that is in us in Christ Jesus. "In us" no doubt refers to Christians as such, because they are in Christ Jesus.

Paul prayed that his friend Philemon might find a response worked in his heart with power. That response would match, and be in unison with, the grace working in Paul on his behalf. Both had obtained the same precious faith. The chord struck by the Spirit in the heart of Paul must sound again in the heart of his friend and fellow believer.

He puts forward Philemon's love, but in no way leaves out his faith, so that his sharing in the faith might work every good. It is "not in you," which though true is commonplace and feeble, but "in us" according to the best authorities. That is, in other Christians from Paul to Onesimus as regards Christ.

How harmful it is when saints never rise above the sense of our natural evil! They dwell only on the heart that is deceitful above all things and desperately wicked. Is there no reality in the new creation? No power in the ever-indwelling Holy Spirit that makes good Christ in us?

"Every good thing … in Christ Jesus," whether in the apostle or in Philemon, brings before us the fruits of Christ's grace shown in His own. The Lord said in Matthew 7:20, "you will recognize them by their fruits." How good it is when we can recognise and acknowledge what we see of Christ in those who are His! It may be hard for a simple Christian to tell natural kindness apart from the fruit of Christ's grace. But one who is living near the Lord will know the difference.

It must be faith working by love, which alone could cause Philemon to receive Onesimus warmly as a brother. And where would faith put Philemon? Surely before God as a lost and ruined sinner, saved only by His sovereign grace. And if he put Onesimus beside him there, where was the difference? He could only see one equally ruined in himself, and saved by the same grace.

As we understand it, the apostle prayed that Philemon might see this: the glory of Christ Jesus moved Paul to write to him on this subject. Christ, in other words, was both his motive and his object — this was the "good thing" in him which he hoped Philemon would acknowledge.

The Revisers seem to have given in to bad taste in dropping, here and elsewhere, the strong scriptural word "bowels" for the weaker "hearts," which has its own expression.

It was the refreshment "of the bowels of the saints" — their deepest affections went out to Philemon as they saw the faith, love, and grace in him.

Philemon was a brotherly man, not standing on his own self-importance or pompous dignity. He was a brother in the real sense of the word. When a man came into his home, Philemon treated him as a brother, and he received the refreshment that was in this home.

Paul and Timothy are in prison, but joy and comfort are theirs, because Philemon has shown them brotherly love... The display of love was practical, and it was refreshing. It was not mere benevolence, but a display of the Spirit's fruit.

As he began so touchingly with "brother" in verse 7, so he repeats it again in verse 20. It was not in vain for Philemon. Paul sought earnest love, not condescension. The gain he yearned after was Philemon's even more than his own, without telling him so.

We may always notice this gracious way in Paul's letters. Where there was much to blame, if anything of Christ could be seen, he gladly owned it and gave thanks... This loving recognition of grace in Philemon is the basis of this Epistle. Paul proceeds on the ground of it, and appeals to his fellow-labourer's heart... Philemon's love for all the saints was about to face a hard test. Onesimus was now a saint; would he love him? It is not easy to love those who have done us a positive injury, yet nothing less is according to Christ.

But Paul appeals to Philemon wisely and kindly. He builds on the grace he knew had already worked deeply in this dear brother, seen in the way he refreshed the hearts of the saints. The apostle's great thankfulness and encouragement at this would surely dissolve any resentment Philemon might have felt towards Onesimus.

Of his preaching, teaching, or work we know nothing; but Paul, in his beautiful letter to him, said, "the hearts of the saints have been refreshed through you, brother." How sweet is this! How ashamed we are before it! We can criticise our brothers and sisters. We can find fault. We can show that things are not as they should be — while our own souls stay as dry as Gideon's fleece left on a wet threshing floor.