Philemon
The Epistle of Paul to Philemon, usually referred to simply as
Philemon, is a prison letter to Philemon from Paul of Tarsus.
Philemon was a leader in the Colossian church. This letter,
which is one of the books of the New Testament, deals with
forgiveness.
It is now generally regarded as one of the undisputed works of
Paul. It is the shortest of Paul's extant letters, consisting
of only 335 words in the original Greek text and 25 verses in
modern English translations...
Link: https://en.wikipedia.org/wiki/Book_of_Ph...
This most beautiful of all Paul's Epistles, and the most
intensely human, is one of the so-called Captivity Epistles
of which Ephesians, Colossians, and Philippians are the
others. Of these four PHILIPPIANS (which see) stands apart,
and was written more probably after the other three. These
are mutually interdependent, sent by the same bearer to
churches of the same district, and under similar conditions.
1. Place of Writing:
There is some diversity of opinion as to the place from
which the apostle wrote these letters. Certain scholars
(Reuss, Schenkel, Weiss, Holtzmann, Hilgenfeld, Hausrath and
Meyer) have urged Caesarea in opposition to the traditional
place, Rome. The arguments advanced are first that Onesimus
would have been more likely to have escaped to Caesarea than
to Rome, as it is nearer Colosse than Rome is, to which we
may reply that, though Caesarea is nearer, his chance of
escape would have been far greater in the capital than in
the provincial city. Again it is said that as Onesimus is
not commended in Ephesians, he had already been left behind
at Colosse; against which there are advanced the precarious
value of an argument from silence, and the fact that this
argument assumes a particular course which the bearers of
the letters would follow, namely, through Colosse to
Ephesus. A more forcible argument is that which is based on
the apostle's expected visit. In Phil 2:24 we read that he
expected to go to Macedonia on his release; in Philem 1:22
we find that he expected to go to Colosse. On the basis of
this latter reference it is assumed that he was to the south
of Colosse when writing and so at Caesarea. But it is quite
as probable that he would go to Colosse through Philippi as
the reverse; and it is quite possible that even if he had
intended to go direct to Colosse when he wrote to Philemon,
events may have come about to cause him to change his plans.
The last argument, based on the omission of any reference to
the earthquake of which Tacitus (Ann. xiv.27) and Eusebius
(Chron., O1, 207) write, is of force as opposed to the Rom
origin of the letters only on the assumption that these
writers both refer to the same event (by no means sure) and
that the epistles. were written after that event, and that
it was necessary that Paul should have mentioned it. If the
early chronology be accepted it falls entirely, as Tacitus'
earlier date would be after the epistles. were written. In
addition we have the further facts, favorable to Rome, that
Paul had no such freedom in Cuesarea as he is represented in
these epistles as enjoying; that no mention is made of
Philip who was in Caesarea and a most important member of
that community (Acts 21:8), and finally that there is no
probability that so large a body of disciples and companions
could have gathered about the apostle in his earlier and
more strict imprisonment, at Caesarea. We may therefore
conclude that the Captivity Epistles were written from Rome,
and not from Caesarea...
Link: https://bible-history.com/isbe/P/PHILEMO...
fi-le'-mon, fi-le'-mun (Philemon): Among the converts of
Paul, perhaps while at Ephesus, was one whom he calls a
"fellow-worker," Philemon (Philem 1:1). He was probably a
man of some means, was celebrated for his hospitality
(Philem 1:5-7) and of considerable importance in the
ecclesia at Colosse. It was at his house (Philem 1:2) that
the Colossian Christians met as a center. It is more than
probable that this was a group of the Colossian church
rather than the entire ekklesia. His wife was named Apphia
(Philem 1:2); and Archippus (Philem 1:2) was no doubt his
son. From Col 4:17 we learn that Archippus held an office of
some importance in Colosse, whether he was a presbyter
(Abbott, ICC), or an evangelist, or perhaps the reader
(Zahn), we cannot tell. He is called here (Philem 1:2)
Paul's "fellow-soldier."
The relation between the apostle and Philemon was so close
and intimate that Paul does not hesitate to press him, on
the basis of it, to forgive his slave, Onesimus, for
stealing and for running away.
See PHILEMON, EPISTLE TO.
Tradition makes Philemon the bishop of Colosse (Apostolical
Constitutions, vii, 46), and the Greek Martyrology (Menae)
for November 22 tells us that he together with his wife and
son and Onesimus were martyred by stoning before Androcles,
the governor, in the days of Nero. With this the Latin
Martyrology agrees (compare Lightfoot, Ignatius, II, 535).
This evidence, however, is unsatisfactory and cannot be
trusted as giving unquestionable facts as to Philemon. The
only sure information is that in the epistle bearing his
name.
Link: https://bible-history.com/isbe/P/PHILEMO...
the name of the Christian to whom Paul addressed his epistle
in behalf of Onesimus. He was a native probably of Colosse, or
at all events lived in that city when the apostle wrote to
him: first, because Onesimus was a Colossian, Col 4:9 and
secondly because Archippus was a Colossian, Col 4:17 whom Paul
associates with Philemon at the beginning of his letter. Phm
1:1,2
It is related that Philemon became bishop of Colosse,
and died as a martyr under Nero. It is evident from the letter
to him that Philemon was a man of property and influence,
since he is represented as the head of a numerous household,
and as exercising an expensive liberality toward his friends
and the poor in general. He was indebted to the apostle Paul
as the medium of his personal participation in the gospel. It
is not certain under what circumstances they became known to
each other. It is evident that on becoming a disciple he gave
no common proof of the sincerity and power of his faith. His
character as shadowed forth in the epistle to him, is one of
the noblest which the sacred record makes known to us.
Link: https://bible-history.com/smiths/P/Phile...
an inhabitant of Colosse, and apparently a person of some note
among the citizens (Col. 4:9; Philemon 1:2). He was
brought to a
knowledge of the gospel through the instrumentality of
Paul
(19), and held a prominent place in the Christian
community for
his piety and beneficence (4-7). He is called in the
epistle a
"fellow-labourer," and therefore probably held some
office in
the church at Colosse; at all events, the title
denotes that he
took part in the work of spreading a knowledge of the
gospel.
Link: https://bible-history.com/eastons/P/Phil...
is one of the letters which the apostle wrote during his
first captivity at Rome A.D. 63 or early in A.D. 64. Nothing
is wanted to confirm the genuineness of the epistle: the
external testimony is unimpeachable; nor does the epistle
itself offer anything to conflict with this decision. The
occasion of the letter was that Onesimus, a slave of
Philemon, had run away from him to Rome, either desiring
liberty or, as some suppose, having committed theft. Phm
1:18 Here he was converted under the instrumentality of
Paul. The latter; intimately connected with the master and
the servant, was naturally anxious to effect a
reconciliation between them. He used his influence with
Onesimus, ver. 12, to induce him to return to Colosse and
place himself again at the disposal of his master. On his
departure, Paul put into his hand this letter as evidence
that Onesirnus was a true and approved disciple of Christ,
and entitled as such to received, not as a servant but above
a servant, as a brother in the faith. The Epistle to
Philemon has one peculiar feature --its aesthetical
character it may be termed --which distinguishes it from all
the other epistles. The writer had peculiar difticulties to
overcame; but Paul, it is confessed, has shown a degree of
self-denial and a fact in dealing with them which in being
equal to the occasion could hardly be greater.
Link: https://bible-history.com/smiths/P/Phile...
was written from Rome at the same time as the epistles to
the
Colossians and Ephesians, and was sent also by
Onesimus. It was
addressed to Philemon and the members of his family.
It was written for the purpose of interceding for
Onesimus
(q.v.), who had deserted his master Philemon and
been
"unprofitable" to him. Paul had found Onesimus at
Rome, and had
there been instrumental in his conversion, and now
he sends him
back to his master with this letter.
This epistle has the character of a strictly private
letter,
and is the only one of such epistles preserved to
us. "It
exhibits the apostle in a new light. He throws off
as far as
possible his apostolic dignity and his fatherly
authority over
his converts. He speaks simply as Christian to
Christian. He
speaks, therefore, with that peculiar grace of
humility and
courtesy which has, under the reign of Christianity,
developed
the spirit of chivalry and what is called 'the
character of a
gentleman,' certainly very little known in the old
Greek and
Roman civilization" (Dr. Barry). (See SLAVE
-T0003458.)
Link: https://bible-history.com/eastons/P/Phil...
A Christian householder who hospitably entertained the
saints (Philemon 1:7) and befriended them with loving
sympathy at Colossae, for Onesimus and Archippus were
Colossians (Colossians 4:9; Colossians 4:17; Philemon 1:1-2;
Philemon 1:10); to whom Paul wrote the epistle. He calls
Philemon "brother," and says "thou owest unto me even thine
own self," namely, as being the instrument of thy conversion
(Philemon 1:19); probably during Paul's long stay at the
neighboring Ephesus (Acts 19:10), when "all they which dwelt
in Asia heard the word of the Lord Jesus." Colossians 2:1
shows Paul had not in person visited Colosse, though he must
have passed near it in going through Phrygia on his second
missionary tour (Acts 16:6).
The character which Paul gives Philemon for "love
and faith toward the Lord Jesus and all saints," so that
"the bowels of the saints were refreshed by him," and Paul
had "confidence in his obedience that he would do even more
than Paul said" is not mere politic flattery to induce him
to receive his slave Cnesimus kindly, but is the sincere
tribute of the apostle's esteem. Such Christian masters,
treating their slaves as "above servants" (Philemon 1:16),
"brothers beloved both in the flesh and in the Lord,"
mitigated the evil of slavery and paved the way for its
abolition. In the absence of a regular church building,
Philemon opened his house for Christian worship and
communion (Philemon 1:2; compare Romans 16:5). He "feared
God with all his house," like Abraham (Genesis 18:19),
Joshua (Joshua 24:15), and Cornelius (Acts 10:2,). The
attractive power of such a religion proved its divine
origination, and speedily, in spite of persecutions, won the
world.
Link: https://bible-history.com/faussets/P/Phi...
Anthenticity of. Origen (Hom. 19, Jer. 1:185) quotes it as
Paul's. Tertullian (Marcion 5:21), "the brevity of this
epistle is the cause of its escaping Marcion's falsifying
hands." Eusebius (E. H. 3:25) ranks it among "the
universally acknowledged (homologoumena) epistles of the
canon." Jerome (Prooem. Philemon iv. 442) argues against
those who thought its Subject beneath an apostle. Ignatius
(Ephesians 2, Magnes. 12) alludes to Philemon 1:20. Compare
Polycarp 1 and 6. The catalogues, the Muratori Fragment, the
list of Athanasius (Ep. 39), Jerome (Ep. 2 ad Paulin.), the
council of Laodicea (A.D. 364), and the third of Carthage
(A.D. 397) support it.
Its brevity accounts for the few quotations from it
in the fathers. Paley (Hor. Paul.) shows its authenticity
from the undesigned coincidences between it and the epistle
to the Colossians. Place and time of writing. The same
bearer Onesimus bore it and epistle to Colossians; in the
latter (Colossians 4:7-9) Tychicus is joined with Onesimus.
Both address Archippus (Philemon 1:2; Colossians 4:17). Paul
and Timothy stand in both headings. In both Paul writes as a
prisoner (Philemon 1:9; Colossians 4:18). Both were written
at Rome during the early and freer portion of Paul's first
imprisonment, A.D. 62; in Philemon 1:22 he anticipates a
speedy release.
AIM. This epistle is a beautiful sample of
Christianity applied to every day life and home relations
and mutual duty of master and servant (Psalm 101:2-7).
Onesimus of Colosse, (Colossians 4:9), Philemon's slave, had
fled to Rome after defrauding his master (Philemon 1:18).
Paul there was instrumental in converting him; then
persuaded him to return (Philemon 1:12) and gave him this
epistle, recommending him to Philemon's favorable reception
as henceforth about to be his "forever," no longer
unprofitable but, realizing his name, "profitable to Paul
and Philemon" (Philemon 1:11; Philemon 1:15).
Not until Philemon 1:10, and not until its end, does
the name occur. Paul skillfully makes the favorable
description precede the name which had fallen into so bad
repute with Philemon; "I beseech thee for my son whom I
begat in my bonds, Onesimus." Trusting soon to be free Paul
begs Philemon to prepare him a lodging at Colosse. Paul
addresses this epistle also to Apphia, who, from its
domestic subject, is supposed to have been Philemon's wife,
and to Archippus, a minister of the Colossian (Colossians
4:17) church, and supposed to be Philemon's relative and
inmate of his house...
Link: https://bible-history.com/faussets/P/Phi...
