{"id":54059,"date":"2015-01-20T12:20:01","date_gmt":"2015-01-20T19:20:01","guid":{"rendered":"http:\/\/restlesspilgrim.net\/blog\/?page_id=54059"},"modified":"2015-01-20T12:43:57","modified_gmt":"2015-01-20T19:43:57","slug":"chapter-1","status":"publish","type":"page","link":"https:\/\/restlesspilgrim.net\/blog\/commentary\/philemon\/chapter-1\/","title":{"rendered":"Chapter 1"},"content":{"rendered":"

Salutation<\/span><\/h3>\n

1\u00a0<\/sup>Paul, a prisoner for Christ Jesus, and Timothy our brother,<\/span><\/p>\n

The author of the letter identifies himself.\u00a0This is typical practice for\u00a0First Century correspondence<\/a>.<\/p>\n

The “Paul”<\/em> referred to here is the Apostle Paul who formerly persecuted the Church and who later converted to Christianity (Acts 8<\/a>).\u00a0As noted above, Paul is most likely writing from Rome.<\/p>\n

The\u00a0“Timothy”<\/em>\u00a0referred to here is a constant companion of Paul. Paul recruited the young Timothy during his missionary journey (Acts 16:1-3<\/a>).\u00a0He was from Asia Minor with a Jewish mother (“Eunice”<\/em>) and probably a Pagan father (2 Timothy 1:5; 3:15<\/a>). He is the co-sender of six of Paul’s letters (2nd Corinthians, Philippians, Colossians, 1st and 2nd Thessalonians, as well as this letter). Tradition asserts that Timothy was the first bishop of Ephesus and was martyred there as an old man.<\/p>\n

To Phile\u2032mon our beloved fellow worker\u00a02\u00a0<\/sup>and Apph\u2032ia our sister and Archip\u2032pus our fellow soldier, and the church in your house:<\/span><\/p>\n

The author identifies the intended recipient of the letter. Again, this is typical of the structure of First Century letters<\/a>.<\/p>\n

“Philemon”<\/em><\/span> is man of Paul’s acquaintance. We later find out that Paul was instrumental in his conversion to the Faith (1:19<\/a>). In describing him as a “fellow worker”<\/em> it suggests that Philemon was involved in ministry.<\/p>\n

“Apphia”<\/em><\/span> is most likely Philemon’s wife.<\/p>\n

“Archippus”<\/em><\/span> is most likely Philemon and Apphia’s son. In describing him as a “fellow soldier”<\/em><\/span> it suggests that he too has some involvement in ministry (Colossians 4:17<\/a>).<\/p>\n

It is noted that the church meets in their “house”<\/em><\/span>. Given this, and the fact that Philemon possessed slaves, it’s likely that he was wealthy. House churches were the pattern in the New Testament, both in Jerusalem (Acts 2:46<\/a>) and Asia (1 Corinthians 16:19<\/a>)<\/p>\n

3\u00a0<\/sup>Grace to you and peace from God our Father and the Lord Jesus Christ.<\/span><\/p>\n

After the author and recipient are identified, a greeting is given.<\/p>\n

The greeting given is a common one used by Paul, wishing his readers “grace”<\/em> <\/span>(a Greek concept) and “peace”<\/span> <\/em>(a Jewish concept). Paul is subtly laying the foundation for the rest of the letter. He wishes Onesimus both of “grace”<\/em><\/span> and “peace”<\/em><\/span>, in the hope that he, in turn, will extend them to Onesimus.<\/p>\n

Philemon\u2019s Love and Faith<\/span><\/h3>\n

4\u00a0<\/sup>I thank my God always when I remember you in my prayers,\u00a05\u00a0<\/sup>because I hear of your love and of the faith which you have toward the Lord Jesus and all the saints,\u00a06\u00a0<\/sup>and I pray that the sharing of your faith may promote the knowledge of all the good that is ours in Christ.\u00a07\u00a0<\/sup>For I have derived much joy and comfort from your love, my brother, because the hearts of the saints have been refreshed through you.<\/span><\/p>\n

Paul speaks personally to Philemon, beginning with words of encouragement, praising him and letting him know that Paul values him greatly.<\/p>\n

Like in his letter to the Philippians (Philippians 1:3-4<\/a>), Paul begins by mentioning to his readers that he regularly prays for them.<\/p>\n

Paul praises Philemon for his\u00a0“love”<\/em><\/span> towards all his fellow Christians (“saints”<\/em><\/span>). It should be noted that “saints”<\/em><\/span> here do not refer to canonized Christians, but all those members of the Church.<\/p>\n

This phrase “I hear of your love and of the faith which you have toward the Lord Jesus and all the saints”<\/em>\u00a0<\/span>is called a “chiasm<\/a>“<\/em> since the thought is structured like the Greek letter chi<\/em> (x). Paul says that Philemon has “love”<\/em><\/span>\u00a0for\u00a0“all the saints”<\/em><\/span>\u00a0(A) and the “faith”<\/em><\/span>\u00a0towards\u00a0“the Lord Jesus”<\/em><\/span>\u00a0(B):<\/p>\n

\"Chiasm\"<\/a><\/p>\n

It’s interesting to note that the word used for “heart”<\/em><\/span>\u00a0when he refers to “the hearts of saints”<\/em><\/span>\u00a0literally means\u00a0“the bowels”<\/em>! This is a Semitic idiom referring to the place where the deepest emotions reside.<\/p>\n

Paul\u2019s Plea for Onesimus<\/h3>\n

8\u00a0<\/sup>Accordingly, though I am bold enough in Christ to command you to do what is required,9\u00a0<\/sup>yet for love\u2019s sake I prefer to appeal to you\u2014I, Paul, an ambassador\u00a0and now a prisoner also for Christ Jesus\u2014\u00a010\u00a0<\/sup>I appeal to you for my child, One\u2032simus, whose father I have become in my imprisonment.<\/span><\/p>\n

After building some opening rapport with his readers, Paul now comes to the reason for his letter.We find out that the main recipient of this letter, “Philemon”<\/em>, had a slave by the name of “Onesimus”<\/em> who had run away (and possibly absconded with some of his master’s property). While on the run, Paul and Onesimus meet, resulting in Onesimus’ conversion to the Faith. Paul is now sending him back to his former master.<\/p>\n

Under Roman Law, runaway slaves could be put to death. If he was not killed, it would most likely be branded<\/a> with an “FUG”<\/em> on his forehead (indicating he was a fugitive, in Latin, “Fugitivus”<\/em>). Paul gave Onesimus this letter to give to his master to plead for the slave’s life.\u00a0Rather than following the Law of Rome, Paul wants Philemon to follow the Law of Christ. Philemon had received mercy from Christ and now Paul asks Philemon to show mercy to Onesimus.<\/p>\n

Paul indicates that, if he had wanted to, based on his apostolic authority, he could have commanded Philemon. However, Paul does not want to take this approach. Instead, he wants to “appeal”<\/em> to Philemon. This is the same approach as St. Clement in his letter to the Corinthians after they had rebelled against their clergy. Clement chooses to appeal rather than command.<\/p>\n

In this study I’m using the Revised Standard Version (RSV) translation <\/a>and it is worth noting that there is an interesting translation choice in\u00a0verse 9<\/a>:<\/p>\n

“…I, Paul, an ambassador\u00a0and now a prisoner also for Christ Jesus…”<\/em> – Philemon 1:9 (RSV)<\/span><\/p>\n

The Greek word for “ambassador”<\/em>\u00a0(“presbytes”<\/em>) does not appear in any surviving manuscript. Instead, the word present in the Greek manuscripts is “presbeutes”, <\/em>which literally means “elderly man”<\/em>. This is the translation used in other Bible versions, such as the New International Version (NIV):<\/p>\n

…It is as none other than Paul\u2014an old man and now also a prisoner of Christ Jesus…<\/em> – Philemon 1:9 (NIV)<\/span><\/p>\n

Some scholars conjecture that “old man<\/em>” (“presbeutes<\/em>“<\/em>) is actually an early miscopy of “ambassador”\u00a0<\/em>(“presbytes<\/em>“<\/em>) and they therefore attempt to correct what they think was a copiest error and thereby restoring the original text. Personally, I would side with the manuscript evidence. I think “elderly man”<\/em> makes sense in the context at hand. I think it’s quite possible that Paul was drawing attention to his age in an attempt to elicit compassion and complicity from Philemon.<\/p>\n

11 \u00a0<\/sup>(Formerly he was useless to you, but now he is indeed useful[b<\/a>]<\/sup>\u00a0to you and to me.)<\/span><\/p>\n

Whereas Onesimus was formally useless to his master but he will be useful. Paul is possibly indicating that he was formally slothful but, since coming to Christ, he is now conscientious in service.<\/p>\n

Although it’s not clear in the English translation, Paul is making a pun here. He’s possibly doing this to lighten the mood of the letter. The pun is that the name\u00a0“Onesimus”<\/span> literally means “Useful”<\/em>. So Paul is saying that he used to be “useless”<\/em> but he’s now Onesimus\/Useful!\u00a0Ba-doom tsh! <\/em>It doesn’t really translate, does it? Perhaps an English pun equivalent would help. If I had a sullen, sad son whose life turned around after meeting a girl named Hope, I might say “My son was depressed for a long time until he found Hope”<\/em>.<\/p>\n

12\u00a0<\/sup>I am sending him back to you, sending my very heart.<\/span><\/p>\n

Earlier Paul described Onesimus as his “child”<\/em>. Paul again indicates that he has grown very dear to him, describing him as his “very heart”<\/em><\/span>.<\/p>\n

Again, it’s worth noting that “heart”<\/em> here is literally “bowels”<\/em> \ud83d\ude42<\/p>\n

13\u00a0<\/sup>I would have been glad to keep him with me, in order that he might serve me on your behalf during my imprisonment for the gospel;\u00a014\u00a0<\/sup>but I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own free will.<\/span><\/p>\n

Paul would gladly have kept Onesimus with him to help him in his ministry, but he thinks it is best to send him back to his master, rather than simply assume that Philemon would consent to this.<\/p>\n

15\u00a0<\/sup>Perhaps this is why he was parted from you for a while, that you might have him back for ever,\u00a016\u00a0<\/sup>no longer as a slave but more than a slave, as a beloved brother, especially to me but how much more to you, both in the flesh and in the Lord.<\/span><\/p>\n

In becoming a Christian, Onesimus is now part of the family of God, brother to both Paul and his former master, Philemon:<\/p>\n

There is neither Jew nor Greek, there is\u00a0neither slave nor free, there is neither male nor female; for\u00a0you are all one in Christ Jesus<\/em>\u00a0– Galatians 3:28<\/span><\/p>\n

Paul suggests that it was the hand of the Lord in the situation, that Onesimus ran away in order that Paul could share with him the Good News of Jesus:<\/p>\n

“Sometimes evil circumstances become an occasion for good, and God turns the evil plans of men toward a righteous end. If Onesimus had not fled his master, he would not have come to Paul in prison and there received faith in Christ”<\/em> – St. Jerome, Commentary on Philemon<\/span><\/p>\n

So, although Philemon had incurred hardship through Philemon’s desertion, God’s hand brought about the salvation of his soul and his return to his master.<\/p>\n

17\u00a0<\/sup>So if you consider me your partner, receive him as you would receive me.<\/span><\/p>\n

Paul asks Philemon that he welcome Philemon in the same manner that he would welcome Paul. This concept of treating one person as though they were enough is often found in Scripture:<\/p>\n

Do not forget to show hospitality to strangers,\u00a0for by so doing some people have shown hospitality to angels without knowing it.<\/em> – Hebrews 13:2<\/span><\/p>\n

\u00a0\u201cThe King will reply, \u2018Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.\u2019<\/em>\u00a0…”- Matthew 25:40<\/span><\/p>\n

Paul is saying to Philemon to show the love to Onesimus that he would show to Paul himself.<\/p>\n

18\u00a0<\/sup>If he has wronged you at all, or owes you anything, charge that to my account.<\/span><\/p>\n

This verse indicates that Onesimus’ escape cost Philemon in some way. It is possible that he stole some money or property. Either way, Paul tells Philemon that if anything is owed, Paul himself will pay it. Paul is acting in a Christ-like manner here, bearing a debt which was not his own.<\/p>\n

19\u00a0<\/sup>I, Paul, write this with my own hand, I will repay it\u2014to say nothing of your owing me even your own self.\u00a020\u00a0<\/sup>Yes, brother, I want some benefit from you in the Lord. Refresh my heart in Christ.<\/span><\/p>\n

The letter up until this point was most likely dictated. However, as often happens in Paul’s letters, he now takes up the pen himself to write a few lines. This confirms the authenticity of this letter and emphasizes the personal nature of the request. I like to think of this as though Paul were signing a cheque to cover the debt of which he has just spoken.<\/p>\n

Paul asks Philemon to spare Onesimus in the name of Christ.<\/p>\n

Paul again uses a pun, since Onesimus can also mean “benefit”<\/em>. Ba-dom tsh!<\/em><\/p>\n

Paul asks Philemon to refresh his heart. Again, the\u00a0“heart”<\/em>\u00a0here is literally\u00a0“bowels”<\/em>\u00a0\ud83d\ude42<\/p>\n

21\u00a0<\/sup>Confident of your obedience, I write to you, knowing that you will do even more than I say.<\/span><\/p>\n

Paul is confident that Philemon will do as he asks. In fact, he’s sure he’ll go above and beyond. This could indicate that Paul wishes Philemon to emancipate Onesimus from slavery. We know from the Early Church that slaves were sometimes set free. However, the focus was primarily on spiritual emancipation rather than social emancipation.<\/p>\n

22\u00a0<\/sup>At the same time, prepare a guest room for me, for I am hoping through your prayers to be granted to you.<\/span><\/p>\n

Paul is under the impression that he will soon be released and will soon be visiting Philemon.<\/p>\n

Final Greetings and Benediction<\/h3>\n

23\u00a0<\/sup>Ep\u2032aphras, my fellow prisoner in Christ Jesus, sends greetings to you,\u00a024\u00a0<\/sup>and so do Mark, Aristar\u2032chus, Demas, and Luke, my fellow workers.<\/span><\/p>\n

Paul concludes his letter with greetings from those who are with him in addition to Timothy. Again, this was typical convention of the era<\/a>.<\/p>\n

This list of people given here includes those in the list given in the Letter to the Colossians (Col 4:10-14<\/a>). In addition to the fact that Onesimus is mentioned in that letter (Col 4:9<\/a>), this is why we assume this letter was written at a similar time and place as the Letter to the Collosians and why we assume that the destination of Philemon’s letter was nearby to Colossae.<\/p>\n

“Epaphras”<\/em><\/span>\u00a0is a Christian minister from Colossae (Col 1:7, 4:12<\/a>).<\/p>\n

“Mark”<\/em><\/span> is John Mark, the author of the Gospel which bears his name. He is the disciple who abandoned his cousin Barnabas and the Apostle\u00a0Paul during their First Missionary Journey (Acts 13:13<\/a>). This later caused friction between Paul and Barnabas (Acts 15:38<\/a>) and Barnabas ended up taking Mark to Cyprus without Paul. At the time of the Epistle of Philemon, it is about 12 years later and the mention of Mark’s name here indicates that their differences had been resolved. In fact, in his second letter to Timothy, Paul even speaks praises Mark and asks for him to come (2 Tim 4:11<\/a>).<\/p>\n

“Aristarchus”<\/em><\/span> was a Macedonian who was present with Paul at the Ephesian riot (Acts 19:29<\/a>), in Greece (Acts 20:4<\/a>) and he accompanied Paul to Rome (Acts 27:2<\/a>).<\/p>\n

“Luke”<\/em><\/span> is the physician who travelled with Paul in Acts. He is also the author of the Gospel which bears his name.<\/p>\n

“Demas”<\/em><\/span> is a Christian who later deserts Paul (2 Timothy 4:10<\/a>).<\/p>\n

25\u00a0<\/sup>The grace of the Lord Jesus Christ be with your spirit.<\/p>\n

Paul closes his letter with the same blessing we hear at Mass.<\/p>\n

\n

\u00a0Potential Homework Assignments<\/h2>\n

Please pick one of the following homework assignments:<\/p>\n