Verse-by-Verse Bible Commentary
Philemon 1:2

Clarke's Commentary

Verse Philemon 1:2. APPHIA. απφια. Under the word απφα Suidas says: Αδελφης και αδελφου ὑπακορισμα· Appha is the affectionate address of a brother or sister; or the diminutive of a brother and sister, used to express kindness and affection. Hence the apostle, referring to the meaning of the word, says: Και Απφιᾳ τῃ αδελφῃ αγαπητῃ· And to Apphia the beloved sister. Though αδελοη sister, be not in our common text, it is found in AD*EFG, several others, the Itala, Vulgate, Slavonic, c. and is undoubtedly genuine.

ARCHIPPUS, αρχιπηος. The ruler or master of the horse; from αρχων, a chief, and ιππος, a horse. HEROES of old were, both among the Greeks and Trojans, celebrated for their skill in managing and taming the horse, and employing him in war; this frequently occurs in Homer. The import of the name of Archippus might suggest this idea to the apostle's mind, and lead him to say: Archippus our FELLOW SOLDIER.

Suidas mentions a person of this name, who was once victor at the games, in the ninety-first Olympiad.

There was one of the pupils of Pythagoras of this name; and I introduce him here for the sake of a quotation from St. Jerome, (Apol. adv. Ruffin.,) relative to the doctrines taught by him and his fellow disciple, Lysis: Φευκτεον πανταπασι και εκκοπτεον ασθενειαν μεν του σωματος, απαιδευσιαν δε της ψυχης, ακολασιαν δε της γαστρος, στασιν δε της πολεως, την δε διαφωνιαν απο της οικιας, και κοινῃ απο παντων το ακρατες· "By all means and methods these evils are to be shunned and cut off: effeminacy from the body; IGNORANCE from the soul; delicacies from the belly; sedition from the city; discord from the house; and, in general, intemperance from all things." Vid. FAB. Thes. Erud. Schol.

ONESIMUS, ονησιμος. Useful or profitable; from ονημι, to help. The import of this name led the apostle to play upon the word thus: I beseech thee for any son Onesimus - which in time past was to thee UNPROFITABLE, but now PROFITABLE to thee and me.

To the Church in thy house — The congregation of Christians frequently assembling in Philemon's house; for at this time the Christians had neither temples, churches, nor chapels. Romans 16:5, and the reference there.

It is very probable that Apphia was the wife of Philemon, and Archippus, their son, the pastor of the Church at Philemon's house.

Bridgeway Bible Commentary

CONTENTS OF THE LETTER

Paul greets Philemon, his wife Apphia, and the other believers who meet in their home. He also greets Archippus, who was possibly their son and who was serving God in that region (1-3; cf. Colossians 4:17). Paul rejoices because of what he has heard (probably from Epaphras and Onesimus; cf. Colossians 1:7-8; Colossians 4:9,Colossians 4:12) of Philemon’s strong faith in God and sincere love for God’s people. This faith and love have been a source of strength and encouragement to the church in Colossae. Paul prays that Philemon will continue to share these blessings with others and so further build up the church (4-7).

Knowing Philemon’s caring nature, Paul does not have to use his apostolic authority to command Philemon in any way. He knows he can depend on Philemon’s generous spirit to forgive Onesimus and receive him back (8-9). Onesimus had once been a useless slave, but now his whole life has been changed. He has so lovingly helped Paul in prison that he has become like a son to Paul (10-11).
Although Paul would like to keep Onesimus with him, he feels that the right thing to do is to send him back to his original master, Philemon. No doubt Philemon would be happy to allow Onesimus to stay in Rome where he could continue to look after Paul, but that is a matter for Philemon to decide, not Paul. Whatever Philemon does, Paul wants him to do it willingly, not because Paul has forced him (12-14).
Perhaps it was God’s will that Onesimus left Philemon briefly so that he might be saved eternally. No longer will he be a lazy and uncooperative slave, but a willing and helpful brother in Christ. Philemon should therefore treat him as a brother (15-16).
If Onesimus stole or damaged anything in making his escape, Paul will gladly pay the cost on Onesimus’ behalf. However, Philemon should not forget the debt that he himself owes Paul, even his eternal salvation. But Paul’s gladness will be much greater if Philemon freely forgives everything (17-20). Paul is confident that Philemon will act with generosity - maybe do even more than Paul suggests and give complete freedom to the slave (21).

Paul hopes to be released soon and pay a visit to Colossae. In the meantime, he and those with him send greetings to Philemon personally, in addition to the greetings they had sent to the whole church in the Colossian letter (22-25; cf. Colossians 4:10-14).

Coffman's Commentaries on the Bible

and to Apphia our sister, and to Archippus our fellow-soldier, and to the church in thy house:

As noted in the introduction, above, these are thought to be the wife and son of Philemon. The church in their house was one of many household churches so characteristic of the apostolic age of the church.

Barnes' Notes on the Whole Bible

And to our beloved Apphia - This was a female (Greek ἀγαπητῇ agapētē), and was probably the wife of Philemon.

And Archippus our fellow-soldier - See the notes at Colossians 4:17. It has been supposed that he was a son of Philemon, and this would appear not to be improbable, as he was one of his family. On the term “fellow-soldier,” see the notes at Philippians 2:25. It is applied here to one who was a minister of the gospel, and who is spoken of in con nection with Paul as enlisted under the banners of the Captain of salvation, and waging a warfare with the wickedness of the world; compare the notes at 2 Timothy 2:3-4. That Archippus was a minister of the gospel, is clear from Colossians 4:17.

And to the church in thy house - Either the church that commonly met in his house, or more probably that was composed of his own family; compare the notes at Romans 16:5.

Calvin's Commentary on the Bible

2.And to Archippus our fellow-soldier. He next adds “Archippus,” who appears also to have been a minister of the Church; at least, if he be the same person who is mentioned towards the conclusion of the Epistle to the Colossians, (Colossians 4:17,) which is not at all improbable; for the designation — “fellow-soldier” — which he bestows on this latter individual, belongs peculiarly to ministers. Although the condition of a soldier belongs to all Christians universally, yet because teachers may be regarded as standardbearers in the warfare, they ought to be ready more than all others to fight, and Satan usually gives them greater annoyance. It is also possible, that Archippus attended and shared in some contests which Paul maintained; and, indeed, this is the very word that Paul makes use of, whenever he mentions persecutions.

And to the Church which is in thy house. By employing these terms, he bestows the highest praise on the family of Philemon. And certainly it is no small praise of a householder, that he regulates his family in such a manner as to be an image of the Church, and to discharge also the duty of a pastor within the walls of his dwelling. Nor must we forget to mention that this good man had a wife of the same character; for she, too, not without reason, is commended by Paul.

Smith's Bible Commentary

Tonight let's turn to Philemon. Philemon was written by Paul the apostle unto the man whose name is Philemon who lived in Colossi. This letter was written at the same time that Paul wrote the Colossian epistle. When Paul wrote the Colossian epistle, he made mention that he was sending the letter with Tychicus, and that also Onesimus, who was one of their own, would be coming with Tychicus with the epistle. The letter of Philemon involves this man Onesimus, for Onesimus was at one time a slave of Philemon, who had evidently stolen some money and had run away. Now Paul is returning him with this epistle in which Paul is interceding for Onesimus, that Philemon might receive him no longer as a slave but as a brother in Christ.

This is one of Paul's prison epistles. And in it Paul not only asks Philemon to be merciful and gracious unto Onesimus, but also to be preparing a place for Paul to stay, for Paul is expecting to be released soon from prison, which he was released from that first imprisonment, later re-arrested and then executed. So,

Paul, a prisoner of Jesus Christ ( Philemon 1:1 ),

The Bible tells us "whatsoever we do in word or deed, we should do all to the glory of God" ( 1 Corinthians 10:31 ). Paul in his service was a servant of Jesus Christ. As a servant of Jesus Christ, his life was totally committed to the cause of Jesus Christ. So whatever happened to him, he did not look upon it personally but as unto the Lord and for the Lord's sake.

I think a lot of times we Christians get out of sorts because we are prone to personalize the reproach that comes on us for the cause of Jesus Christ. If while I am sharing my faith in Jesus Christ, or my love for the Lord with someone and they get upset with me and tell me that I'm a nut and things of this nature, I am prone to personalize the remarks, rather than realize that the animosity that they feel is not really directed towards me, it's directed towards the Lord that I represent. And I think that it's important that we make that distinction in our mind, that so oftentimes the reproach we bear is the reproach of Christ.

So that when in the early church they were beaten and told not to preach anymore in the name of Jesus, they rejoiced that they were counted worthy to suffer for Jesus Christ. And Paul talks about the many sufferings that he endured as filling up the afflictions of Christ. So here he sees himself, interestingly enough, not as a prisoner of Rome. Rome can't hold Paul nor can it hold back the work of the Spirit of God in Paul's life. "I'm a prisoner of Jesus Christ." And when you see things that way, it puts a whole different light on our experiences. I can endure; I can accept it when I realize that it is for the Lord and in His name and for His cause that I am experiencing these things.

Paul when he talked to the Ephesians there at Miletus there on the beach, he spoke to them how that he was with them serving the Lord. And we need to realize that the Lord is our Master, we are serving Him. Whatever befalls us, befalls us for His sake and for His glory and that really we are His servants, and thus the results of our service are also because of that service. So I'm a prisoner of Jesus Christ.

and Timothy our brother ( Philemon 1:1 ),

Now when Paul wrote the Colossian epistle, he also joined Timothy's name with his, for Timothy was well known to the church in Colossi. He had been there with Paul ministering. It is also interesting as we complete the letter, Marcus, Aristarchus, Demas, Lucas, Paul said, "My fellow laborers". These are the same men that Paul joins in his salutation in the Colossian epistle. So we know that they were both written at the same time.

By the time Paul wrote his second letter to Timothy in his second imprisonment, he said, "All of those from Asia have forsaken me" ( 2 Timothy 1:15 ), "Demas has forsaken me, having loved the present world" ( 2 Timothy 4:10 ), and so forth. So here with the epistle to Colossi, the same name that Paul joins with his in the closing salutation are joined in this epistle to Philemon. So he joins Timothy in the beginning as a greeting from Paul, and then also in the final salutation joins the same ones that he joins in the Colossian epistle. "To Timothy our brother,"

unto Philemon our dearly beloved, and fellowlabourer, and to our beloved Apphia ( Philemon 1:1-2 ),

Now Apphia was probably Philemon's wife. It is a feminine name and so it is probably the wife of Philemon that Paul is also greeting here at the beginning of the epistle.

and Archippus ( Philemon 1:2 )

Now there are some commentaries that suggest that Archippus was the son of Philemon and that he was in the ministry. Paul speaks of Archippus as being

a fellowsoldier ( Philemon 1:2 ),

And that was a phrase that was used of those who were also ministering together in the Gospel. And so the greeting probably to the household of Philemon, his wife Apphia, and his son Archippus.

and to the church that is in your house ( Philemon 1:2 ):

So at least Philemon had a home Bible study going in Colossi and there was a letter sent to the entire church of Colossi, but Paul here greets the church that is in his house. Or the word here is "eklesia," the assembly or those that are assembling in your house. In the early church they did not have church buildings. Quite often they met in homes and it was not at all uncommon to have a church within your house. And the church in its simplest form was constituted by two or three people gathering together in the name of Jesus. And Jesus said He would honor such a gathering. "Where two or three are gathered together in my name, there am I in the midst" ( Matthew 18:20 ). And so Philemon had a church or a fellowship, a home Bible study going in his own house.

And the grace to you, and peace, from God our Father and the Lord Jesus Christ ( Philemon 1:3 ).

So the typical Pauline greeting, "the grace, and the peace coupled together, from God and from the Lord Jesus Christ."

I thank my God, making mention of thee always in my prayers ( Philemon 1:4 ),

The men that God uses are men of prayer, among other things, and it is interesting how often Paul makes references to his own personal prayer life. For in each of the epistles, he makes mention how that he is praying for them continually. And in some of them, how he is interceding for them night and day. Paul's life was a life of prayer, constantly in prayer, for Paul realized the power of prayer. You see, here was Paul imprisoned in Rome. Sitting there, as they believed, in the Mamartine prison, chained to a Roman guard. Rome could not stop the witness of Jesus Christ. For Paul through prayer was continuing his work in all of the churches that he had established as he prayed for them.

You see, the interesting thing about prayer is that it is not bound to locality as his service. We think that serving the Lord is probably one of the most important things that we can do. More important than service is prayer because there are times when through uncontrolled circumstances, our service must be limited. I mean if you're sitting there in a jail cell and you're chained to a Roman guard, your service is going to be quite restricted. But they could not restrict the power of Paul's prayers.

And so he has continued to exercise a very dynamic and powerful ministry in prayer, as through prayer he went around to the various churches and to the various individuals mentioning them by name. And here he speaks of how he is mentioning Philemon always in his prayers. And so Paul had, no doubt, a very extensive prayer list as he prayed for the churches, the specific churches, and then as he prayed for those leaders within the churches by name, holding them up before the Lord. And so the tremendous power of prayer as he sat there in his jail cell, he was going out through prayer around the provinces of Asia, on into Greece, on back to Jerusalem and doing a work for God while confined in that prison cell.

Paul said,

Hearing of the love and the faith, which you have toward the Lord Jesus, and toward all the saints ( Philemon 1:5 );

So Philemon was a blessed brother in Christ, one for whom Paul gave thanks because Paul heard of the love that Philemon had and of the faith that was demonstrated towards all the saints in the communication of his faith. Paul in the next verse speaks of the communication of this faith, which is faith in action. He demonstrated his faith to the church by what he did for the church and what he gave to those in the church and to those in need.

As James said, "You say you have faith: [well] you show me your works and I will show you your faith" ( James 2:18 ). And so Paul speaks of the faith that Philemon has that is actually proven or demonstrated in the fact that he is sharing with the church.

The word translated "communication" here is that Greek word "koinonia" which actually means the fellowship or the sharing, one, the sharing of what one has with others, the mutual sharing. Now Philemon probably was a very wealthy man, the fact that he had slaves. But he was also one who was willing to share what he had with others who didn't have, and thus it was a demonstration of his true faith.

That the communication [or the koinonia, the fellowship or the sharing] of your faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus ( Philemon 1:6 ).

So that work of Jesus Christ within his life was demonstrated by his life, and a life of love, and a life of sharing with those within the body of Christ.

Now Paul gets to the subject matter, Onesimus. "Wherefore" -- well, you see I jumped verse seven tonight.

For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother ( Philemon 1:7 ).

And so Paul really rejoiced in the witness of this man's life and in the work of God within his life that was demonstrated through the works that he did.

Wherefore, though I might be very bold in Christ to enjoin thee that which is convenient [or fitting], yet for love's sake I would rather beseech thee ( Philemon 1:8-9 ),

Now Paul was the apostle, he had the authority as an apostle to enjoin or to order a person to do a particular thing. And though Paul said, I could enjoin you. I could order you to do this, I'm not going to order you, I'm going to beg you. I'm beseeching you.

Jesus said to His disciples that the Gentiles loved to exercise lordship. They loved to rule over people. They loved to show their authority. But he said it shall not be so among you. For whoever would be the chief among you, let him become the servant of all.

And so here is Paul. He has authority as an apostle. Rather than coming on heavy with authority and saying, Now, Philemon, this is what I'm commanding you to do, he said, "I'm begging you to do this, Philemon". He's appealing really to the love that he knows Philemon has, to the compassion that this man has demonstrated. And how much better it is when someone comes appealing to the higher nature of love.

Now there are some who aren't moved much by love, and so the Bible says you got to save some by fear. And of course, some preachers really take that scripture to heart and they dangle people over the pit of hell every Sunday, in order that they might save some by fear. But there is another scripture that says, Don't you realize that it is "the goodness of God that brings a man to repentance" ( Romans 2:4 ).

Now some are saved by fear, but that is a base motivation. Paul said it's the love of Christ that constrains me. Drawn by the love of Christ, higher motivation. And so he chooses to appeal to the higher motivation, begging him because of the love that he knows he possesses. "Wherefore, though I might be very bold in Christ to order thee to do that which is right or fitting, yet for love's sake I would rather beseech thee."

being such a one as Paul the aged ( Philemon 1:9 ),

How old was Paul? Paul at this point was probably in his late fifties or early sixties, but he had endured such hardship for the cause of Christ that his body was a wreck. And he spoke of his oft sicknesses many times. And so though he was only around sixty, he speaks of himself as the aged.

and now also a prisoner of Jesus Christ ( Philemon 1:9 ).

Again, not acknowledging a prisoner of Rome, but a prisoner of Jesus Christ.

And I beseech thee for my son Onesimus, whom I have begotten in my bonds ( Philemon 1:10 ):

Now in the Greek text, the word Onesimus comes at the end of this sentence. So Paul in the Greek text said, "I beseech thee for my son whom I have begotten in my bonds, Onesimus." Now Onesimus was probably a name that had a strong reaction in Philemon's heart and mind. He had been a slave. He evidently had stolen some money before he ran away. And Philemon was probably extremely upset over this, as you would be if someone that you had in your household that you trusted and all would suddenly take some money and run off.

When we were living in Huntington Beach, there was a little old man that came by and needing some help, and he was sort of a transient but our hearts went out to him. And so we fixed up a place for him to stay and we fed him and took care of him and gave him some money. And we came home one day and found that he was gone and my power tools were also missing. Now for several months you mention that man's name to me and my blood boiled. I mean, I would have loved to have gotten hold of that fellow again. That was the best body grinder and my tools were just, you know, I really, they were tools that I had inherited from my brother when he was killed in a plane crash and I always had been a craftsman and loved working with tools. I couldn't afford them myself but when I got them, you know, I really prized them and cherished them and to have this guy rip off my power -- after we had done these kindnesses to him, shown him nothing but kindness and yet he turns around and rips -- oh man, I'll tell you.

And so Philemon probably had this same kind of reaction anytime you mentioned the name Onesimus, he's, "Oh boy, if I could just get my hands on that fellow", you know. And so Paul is careful not to mention his name at the beginning of the sentence. I beseech you for my son, whom I have begotten in my bonds, Onesimus. So he cushions the name by indicating that there has been a change in this fellow, that change that always takes place when one comes to know the power of Jesus Christ within their life. And Paul goes on to speak of the change that transpired in the life of Onesimus, but he calls him my son, begotten in my bonds,

which in time past [he said] was to thee unprofitable, but now he is profitable to you and to me ( Philemon 1:11 ):

Now I want to beseech you for this young man. I know he was unprofitable. I know what he did, but he has changed. He is now very profitable to me and also to you.

And I am sending him again: and I am asking you to receive him, that is, he who has been begotten from me ( Philemon 1:12 ):

He is part of me. He is out of my own heart.

Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel ( Philemon 1:13 ):

Now I know Philemon you would like to be here to be ministered to me, because of these bonds. Paul still had a great work to do, but he would send those on errands. He was bound by a chain to the prison guard. But he was having them write letters for him. He was sending them out on missions and errands. And he said, I know Philemon that you would like to be here helping me in this condition, but he's been here representing you, doing the work that you would like to be doing for me while I am here in these bonds.

Onesimus being a slave, of course, had that miserable lot in life of a slave. One of the most horrible and heinous things that man could ever do to his fellow man is to bring one into slavery. My heart goes out to those people who have become the slaves of the state in the communist country. One of the greatest evils of a man is the oppression of a fellow man.

In the Roman empire slavery was in deed a horrible crime against humanity. During the time that Paul wrote this epistle there were sixty million slaves in the Roman empire. There was always the fear that these sixty million people may rise up in mass, and it was always a constant threat to the Roman Empire. And thus whenever a slave showed any sign of rebellion, such as running away, he was dealt with extremely severely. Usually he was put to death in order to create fear in the hearts of the rest of the slaves, that this is what happens if you dare to rebel against the authority. The least thing that would happen would be an "F" branded into the forehead with a hot branding iron to create the scar so that always he would have the mark of the "fugetivos," that of a fugitive, the mark of the runaway slave.

A slave had no rights, no rights of ownership, no rights of any kind. There was no one a slave could appeal to. If you were beaten, if you were robbed, whatever, you couldn't appeal to anybody. There was no authority to protect you as a slave. Your master had the sole and complete authority over your existence, which he had the right to terminate at any time he desired. Any time he wanted to, he could kill you and he would not have to answer to any charges. Slaves were often beaten, kept in the most miserable condition by sadists who delighted in torturing them. A miserable lot in deed. Of course, those who were masters were enjoined by Paul in the Ephesian epistle how to treat their slaves with kindness and love.

But with Philemon, Paul is making an appeal now. Philemon could if he desired put Onesimus to death. He should have branded him according to the customs with the "F" in his forehead. But Paul is saying, I want you to receive him. I would have retained him with me that in your stead, in your place he might be ministering to me here in my bonds, but without your permission I would do nothing that you benefit should not be as it were of necessity but willing.

God does not want anything we do for Him or give to Him to be given out of necessity or out of pressure. God never uses pressure tactics on man. Now man often uses pressure tactics. I get some extremely high pressured letters filled with hype from a lot of these evangelists who would have me to believe that God is broke. And they are telling me how much money to send and to send it immediately. And even suggesting that if I don't have it immediately available to go down to the bank and borrow it and send it to them to bail God out of the jam that he is in, because He overspent again last month. Pressure.

Paul said I don't want to receive anything from you by necessity by pressure, by manipulation. Now I would have liked to have kept him with me, but I wouldn't do it unless you gave your permission, because I want what is done; though he would have been very helpful to me. I want what you do to me not to be out of pressure, not out of necessity. I want you to do it willingly. And so Paul talking about our giving in his Corinthian epistle said it shouldn't be of necessity, of pressure, but every man should purpose and so let him give, for God loves a cheerful, or in the Greek, a "hilarious" giver. So what you can give to God hilariously give, but what you can't give hilariously keep. It is better that you keep it than to give it to God grudgingly. God doesn't want anything done in a grudging way.

Now I can understand that I don't want people to do things in a grudging way. I have had people give stuff to me and then I heard that they were going around grudging about what they give. I take it back and say, Hey I really don't need this. Take it back. Oh no, it's -- No, I won't keep it. You don't want people to gripe. If they want to give because they love you, great, but if they are going to gripe about it and begrudge what they have given then I'd rather they not give. That is why when this fellow that gave us the house in Hawaii, he came up to us and said I would like my house back. We gave it back to him. I don't want anything that a person has remorse afterwards that he has done it. And the same with God.

You want to serve the Lord, serve Him with a joyful, happy, willing heart. If you want to give to God, give with a joyful, happy, willing heart. And if you can't give with a joyful, happy, willing heart, don't give. Better not to give because you're not going to get any reward for it anyhow. You give to God and you say, Oh, here You are, God, and you give something to God and you go around griping about it, God just marks it off. Just as though you hadn't given it. You won't get any credit for it, so you might as well keep it.

So Paul, I would like to have kept him with me, he was really a blessing, a benefit to me.

But I wouldn't do it without your permission; because I want this benefit to me, not to come as a pressure or a necessity, but willingly ( Philemon 1:14 ).

I want you if -- I want it to be from your heart. You willingly doing it.

For perhaps he therefore departed for a season, that you should receive him for ever ( Philemon 1:15 );

Now we don't know what God is working out so many times in our lives when we have disappointments. When Onesimus took the money and split, Philemon was no doubt very upset. And he probably was saying, Why would God allow him to rip me off like that and take off? Why would God allow this to happen and all?

And Paul says, look, you don't know. Maybe this was all a part of God's plan to reach Onesimus with the gospel of Jesus Christ. Maybe you lost him for a little bit that you might gain him forever. For it was while he was in Rome that he came to the knowledge of Jesus Christ. Now he's a brother in Christ, an eternal brother in Christ. So you lost him for a moment but you gained him forever. He's now an eternal brother in the bond of Jesus Christ.

An interesting thing, during the hippie counterculture revolution, thousands upon thousands of young people left home. Many of them ran away from home. And the parents were so upset and disturbed their children had ran away from home. Well, many of them in their searching found Jesus Christ as the answer for their quest of life. And their parents lost them for a little while but they gained them as eternal brothers and sisters in the Lord. God did the work in their heart.

Sometimes a husband or a wife leaves. And there is such sorrow and grief. But you don't know what God is working out. You don't know, but what maybe they've left for a season that God might do an eternal work within their lives and bring things together as He wants them to be.

It is important that we learn to just commit our ways unto the Lord, every situation. Well, Lord, You're in control. My life belongs to you. And I know, Lord, that You are controlling the circumstances that surround my life. And so work out Your plan and rather than getting all upset, rather than fretting, getting angry and all, it's best that we just commit it to the Lord and say, Well, Lord, You're in control and I don't know what You're doing but I just trust You, Lord. Now that is where faith comes in.

If I only can believe God when I can see what He's doing, when I can understand His work, that isn't faith and that doesn't take any faith. What takes faith is to have that rest and confidence when things seem to be going completely against me. But they oftentimes only seem to be going completely against me as when Jacob said, "All things are against me". Why did he cry that? Because he didn't see everything. He said all things but he was wrong. All things weren't against him. If he only knew the truth, some of the greatest, most happy moments of his life were just around the corner. That fellow down there in Egypt that seems to be so mean and hard is in reality his son Joseph who he has bereaved for so many years and he's going to soon discover that his son is alive and he's going to be embracing Joseph again. He doesn't know the whole picture. He only sees a part of it and he cries out in dismay.

And we, so often, seeing just a part of the picture cry out in dismay. All things are against me. Oh, no, no, no, you don't know the full cycle. You don't know the full story. You don't know what God is working out. Just wait, trust in the Lord, rest in Him and let God work it out and you'll see that God's plan was far wiser than anything you could have devised as He began to put together that eternal work in the hearts and the lives of your friends or in your own heart and life as you learn to trust in Him more completely. It is so important that we learn to just commit things unto the Lord, even those things that seem to be against us.

And so Paul's rationale is a very reasonable rationale, looking at the consequences of Onesimus' running away. The consequence was that he came to Jesus Christ and became a brother in Christ and will share eternity now together with Philemon. The end result is that he has become now a profitable person who was once unprofitable. And so I want you to receive him, Paul said.

Not now as a slave ( Philemon 1:16 ),

Paul is asking Philemon to release him from this obligation of a slave.

but above a slave ( Philemon 1:16 ),

I want you to receive him as

a beloved brother, especially to me, but how much more unto you, both in the flesh, and in the Lord ( Philemon 1:16 )?

So Paul is asking for more than just forgiveness for Onesimus, he's asking for a total pardon even from the slavery that he once endured. I want you to receive him, not as a slave anymore, more than a slave. I want you to receive him as a beloved brother. Release him from that slavery.

If you count me therefore a friend ( Philemon 1:17 ),

A co-laborer. I want you to

receive him as myself ( Philemon 1:17 ).

That you would treat him with the same kindness that you would treat me and have treated me. The same love, that you would do for him the things that you've done for me.

If he has wronged you, or owes you anything, put that on my account ( Philemon 1:18 );

You just charge it to me.

For I Paul have written it with my own hand, I will repay it ( Philemon 1:19 ):

And here we have Paul the intercessor, interceding with Philemon concerning this unprofitable slave who has now been converted to Jesus Christ, asking his release and release from slavery, to be received as a brother, to be received even above that as Paul himself. And to be forgiven any debt that he owes or at least that debt to be charged to Paul. Paul promises he'll reimburse. "I will pay". That's intercession.

Now the Bible says that Jesus is "able to save to the uttermost, seeing he ever lives to make intercession for us" ( Hebrews 7:25 ). Isaiah prophesied that he would make intercession for the transgressors. Paul in Romans eight says, "Who is he that condemns? It is Christ who has died, yea rather, is risen again, and is even at the right hand of the Father, making intercession for us" ( Romans 8:34 ). Jesus is not condemning you, does not condemn you, has not condemned you, will not condemn you.

Jesus said, "I didn't come to condemn the world but that the world through me might be saved" ( John 3:17 ). Who is he then that condemns? It isn't Jesus. He's making intercession for you. And even as Paul interceded for Onesimus, so does Jesus intercede for you. "Father, I want you to receive them, no longer as sinners but as those who have been washed and cleansed as brothers, eternal sons of God. Father, I want you to treat them even as You treat me". Glorified together with Him. Seated together with Him in heavenly places. The Father's blessing and grace and goodness to us as though we were His sons. And then finally, "if they owe you anything, put it to my account".

And so all of my sins are charged to Jesus. All of my guilt is charged to Him. God laid on Him the iniquities of us all. If they owe you anything, put it to my account, I will pay. And Jesus paid it all, "all to Him I owe". I love the last verse of that song, And when before the throne I stand in Him complete, Jesus died my soul to save. My lips shall still repeat, "for Jesus paid it all. All to Him I owe". Sin had left a crimson stain but He washed it white as snow. And in His intercession for you and for me, He is asking that we receive with Him the honor and the glory of the eternal kingdom. Let all of our guilt be transferred to His account. All of our debt He has accepted the responsibility for.

So Paul said, I have written it with my own hand. I will repay it.

however I will make mention of the fact that you owe me even your own life ( Philemon 1:19 ).

Evidently, Philemon was one of Paul's converts. Paul had the opportunity of sharing with him the glorious gospel of Jesus Christ and so he owed to Paul his conversion, that gift of eternal life that he had because Paul was the instrument God used in bringing him to the knowledge of Jesus Christ. So if he owes you anything, put it on my account. However, I'll remind you that you owe me quite a bit, you know, even your very own life.

Yes, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord ( Philemon 1:20 ).

Now in our culture and in our modern use of the word "bowels", it is difficult to understand why Paul would say such a thing as "refresh my bowels in the Lord." But we've got to realize that we're dealing with a different culture and different concepts of cultures. And according to the beliefs, and they may not be so far from right, according to the beliefs of the culture at that time, the deepest emotions of a man were not felt in the head but were felt in the region of the stomach.

When the grief was extremely deep, it was felt down in the area of the stomach rather than in the head. When the experiences of joy hit the sublime point, it wasn't an experience that went on in your brain; it was an experience that went on deep inside of you, in the deep areas of you which they call the bowels. And so we are told to have bowels of compassion and bowels of mercy. And now Paul is speaking about joy supreme or the deepest kind of joy. This is the kind I want that is felt in the deep area.

Have you ever had an experience emotional so deep that you felt it sort of grab your stomach? You ever laugh so hard that you held your stomach? And because of that, they thought of the region of the stomach as being the area of the greatest joy and laughter and all. When you really get to laughing, man, it hurts your side. Doesn't hurt your head. You don't feel, you feel down here. And of course, we in our cheerful expressions and so forth, probably a carry over of the Victorian age, we're reluctant to talk about certain portions of the body, and thus it does sound a little foreign to us but the reference is to joy or sorrow or whatever in the deepest area of a man's being. And so it is emotions of the deepest sort that he is referring to here. Let me have joy.

Having confidence in your obedience I wrote unto you, knowing that you will do more than I say ( Philemon 1:21 ).

Now this is known as a presumptive clause. And any of you who are aware of salesmanship knows what a presumptive clause is. You have laid out all of the merchandise and here's a young girl and she's buying some things for her hope chest. And so she wants some towels. So she's in looking. She doesn't know if she's going to buy or not. But she's looking at towels and you show her the quality and you tell her how nice they are. And then you get out your little order pad and you say, Now which colors did you want? That's presumption. I'm presuming that she is going to buy them, so what color do you want, you know. Presumptive clause.

So Paul is using this presumptive clause on Philemon. I have confidence in your obedience, having this confidence in your obedience, I wrote unto you knowing that you're going to do what I ask. You're even going to do more. End of subject of Onesimus.

Now the close of the epistle.

Now also I want you to prepare me a place to stay: for I trust through your prayers that I shall be given unto you ( Philemon 1:22 ).

So fix up my room, I'll be there by the grace of God before long.

There salute thee Epaphras, my fellowprisoner in Christ Jesus; Marcus, Aristarchus, Demas, Lucas, my fellowlabourers. The grace of our Lord Jesus Christ be with your spirit. Amen ( Philemon 1:23-25 ).

And so these same ones that Paul joins with his name in the greeting to the Colossian church are joined in the greeting to Philemon as we come to the close of this little personal letter.

Next week Hebrews chapters one and two.

Father, how grateful we are for the great high priest, Jesus Christ, who has gone into heaven for us to there stand as our representative and to make intercession for us. How thankful we are, Lord, that You have taken our case and You have chosen to represent us before the Father. We love You and we appreciate all You've done for us. And we thank You, Lord, that one day You will present us faultless before the presence of His glory with exceeding joy. Lord, You're so good, so good to us and we thank You for it. Amen.

Now may the Lord be with you and bless you this week abundantly. May you experience real growth in your walk with Jesus Christ. May the grace of God abound unto you in all things as you experience again the touch of God's love and of His Spirit as He strengthens you, and as He guides you, and as He helps you, and as He works in you that perfect work. In Jesus' name. "

Contending for the Faith

Salutation

Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer, And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house: Grace to you, and peace, from God our Father and the Lord Jesus Christ.

Paul, a prisoner of Jesus Christ: Paul is a prisoner in Rome when this letter is written. MacKnight explains that the word "prisoner" does not convey an accurate idea of Paul’s state at the time. He translates the original language as "confined with a chain" (496). For Paul to be in such a state seems likely because Luke tells us he was in his own rented house for two years and able to receive all who came unto him (Acts 28:30), and in Ephesians 6:20 Paul calls himself an "ambassador in bonds" (chains). Note that Paul does not identify himself as an apostle to Philemon but immediately draws on Philemon’s sympathy by mentioning his imprisonment.

and Timothy our brother: Timothy was well-acquainted with Philemon, for Paul refers to them as fellowlaborers. Timothy was with Paul at the time; and, as he often does, the apostle adds Timothy’s name to his in this epistle.

unto Philemon our dearly beloved, and fellowlabourer: Philemon evidently was a resident of Colosse because Onesimus, his slave, is called "one of them" (Colossians 4:9). While he worked in that area, Paul became close to this brother, referring to him as "our beloved and a fellow-labourer."

It is important to note that Paul makes no distinction between the "clergy" and the "laity" in the New Testament church. Philemon was known to be an active worker in the church. He was not just a worker occasionally, but one who was a fellow worker with Paul.

And to our beloved Apphia, and Archippus our fellowsoldier: Since Paul names these individuals after he mentions Philemon and just prior to mentioning "the church in thy house," it is likely Apphia was Philemon’s wife and Archippus was his son. Since Archippus is also called a fellow-soldier, he, no doubt, was a preacher of the gospel (Philippians 2:25).

and to the church in thy house: The early church frequently met in the houses of prominent brethren who were active in the work of the church. The congregation in Colosse worshipped in Philemon’s house. As Paul writes this brother concerning the delicate matter of his runaway slave, he strengthens his appeal by making mention of Philemon’s family and the congregation in his house.

Grace to you, and peace, from God our Father and the Lord Jesus Christ: This greeting is the apostle’s usual one in his epistles. Grace is the unmerited favor of God, and peace is the satisfaction and tranquillity that comes with His blessings.

Dr. Constable's Expository Notes

I. GREETING vv. 1-3

Paul began this letter by introducing himself and Timothy, by naming the recipients, and by wishing them God’s grace and peace. He did so to clarify these essential matters and to set the tone for his following remarks.

Dr. Constable's Expository Notes

Apphia was evidently a family member, probably Philemon’s wife. Paul may have addressed her specifically because normally the wife had day-to-day responsibility for the household slaves. [Note: Rupprecht, p. 458.]

Archippus may have been their son [Note: Jacobus J. Müller, The Epistles of Paul to the Philippians and to Philemon, p. 174.] , or perhaps Philemon’s physical brother, or his friend. He seems to have been old enough to be responsible for some kind of ministry (Colossians 4:17). He may very well have been the leading man in the church that met in Philemon’s house. Paul also addressed the letter to the other Christians meeting with Philemon’s family in their Colossian home (Colossians 4:17).

"Christian congregations were dependent upon the hospitality of wealthy members who could furnish their own houses for this purpose. This note then contains an indication of the social status of Philemon. In a large city there would be several such assemblies. (Cf. Romans 16:5; Romans 16:10-11; Romans 16:14-15.) Whether the church at Colossae had more than one place of assembly is not known. Probably they did." [Note: Hiebert, p. 94.]

Barclay's Daily Study Bible

Chapter 1

A MAN TO WHOM IT WAS EASY TO APPEAL ( Philemon 1:1-7 )

1:1-7 This is a letter from Paul, the prisoner of Jesus Christ, and from Timothy, the brother, to Philemon our well-beloved and our fellow-worker; and to Apphia, the sister, and to Archippus, our fellow-soldier, and to the Church in your house. Grace be to you and peace from God, our Father, and from the Lord Jesus Christ.

The letter to Philemon is extraordinary, for in it we see the extraordinary sight of Paul asking a favour. No man ever asked fewer favours than he did, but in this letter he is asking a favour, not so much for himself, as for Onesimus, who had taken the wrong turning and whom Paul was helping to find the way back.

The beginning of the letter is unusual. Paul usually identifies himself as Paul an apostle; but on this occasion he is writing as a friend to a friend and the official title is dropped. He is not writing as Paul the apostle but as Paul the prisoner of Christ. Here at the very beginning Paul lays aside all appeal to authority and makes his appeal to sympathy and to love alone.

We do not know who Apphia and Archippus were, but it has been suggested that Apphia was the wife and Archippus the son of Philemon, for they, too, would be very much interested in the return of Onesimus, the runaway slave. Certainly Archippus had seen Christian service with Paul, for Paul speaks of him as his fellow-campaigner.

Philemon was clearly a man from whom it was easy to ask a favour. He was a man whose faith in Christ and love to the brethren all men knew, and the story of them had reached even Rome, where Paul was in prison. His house must have been like an oasis in a desert, for, as Paul puts it, he had refreshed the hearts of God's people. It is a lovely thing to go down to history as a man in whose house God's people were rested and refreshed.

In this passage there is one verse which is very difficult to translate and about which much has been written. It is Philemon 1:6 which the Revised Standard Version translates: "I pray that the sharing of your faith may promote the knowledge of all the good that is ours in Christ." The phrase translated the sharing of your faith, is very difficult. The Greek is koinonia (2842) pisteos (4102). As far as we can see, there are three possible meanings. (a) Koinonia (2842) can mean a sharing in; it can, for instance, mean partnership in a business. So this may mean your share in the Christian faith; and it might be a prayer that the faith which Philemon and Paul share in may lead Philemon deeper and deeper into Christian truth. (b) Koinonia (2842) can mean fellowship; and this may be a prayer that Christian fellowship may lead Philemon ever more deeply into the truth. (c) Koinonia (2842) can mean the act of sharing; in that case the verse will mean: "It is my prayer that your way of generously sharing all that you have will lead you more and more deeply into the knowledge of the good things which lead to Christ."

We think that the third meaning is correct. Obviously Christian generosity was a characteristic of Philemon; he had love to God's people and in his home they were rested and refreshed. And now Paul is going to ask the generous man to be more generous yet. There is a great thought here, if this interpretation is correct. It means that we learn about Christ by giving to others. It means that by emptying ourselves we are filled with Christ. It means that to be open-handed and generous-hearted is the surest way to learn more and more of the wealth of Christ. The man who knows most of Christ is not the intellectual scholar, not even the saint who spends his days in prayer, but the man who moves in loving generosity amongst his fellow-men.

THE REQUEST OF LOVE ( Philemon 1:8-17 )

1:8-17 I could well be bold in Christ to give you orders as to where your duty lies, but for love's sake I would rather put it in the form of a request, I, Paul, such as I am, an old man now, a prisoner of Christ. My request to you is for my child, whom I begat in my bonds--I mean Onesimus, who was once useless to you, but who is now useful to you and to me. I am sending him back to you, and that is the same as to send you a bit of my own heart. I could have wished to keep him beside myself, that he might serve me for you in the bonds which the gospel has brought to me; but I did not wish to do anything without your approval; so that the boon which I ask might not be forcibly extracted but willingly given. It may be that he was parted from you for a time that you might get him back for ever; and that you might get him back, no longer as a slave, but as more than a slave--a well-beloved brother, most of all to me, and how much more to you, both as a man and a Christian. If you consider me as a partner, receive him as you would receive me.

Paul, being Paul, could have demanded what he wished from Philemon, but he will only humbly request. A gift must be given freely and with good-will; if it is coerced it is no gift at all.

In Philemon 1:9 Paul describes himself. The King James Version translates--and we have retained the translation--Paul the aged, and a prisoner of Christ. A good number of scholars wish to substitute another translation for aged. It is argued that Paul could not really be described as an old man. He certainly was not sixty years old; he was somewhere between that and fifty-five. But on this ground those who object to the translation aged are wrong. The word which Paul uses of himself is presbutes (4246), and Hippocrates, the great Greek medical writer, says that a man is presbutes (4246) from the age of forty-nine to the age of fifty-six. Between these years he is what we might call senior; only after that does he become a geron (compare 1094), the Greek for an old man.

But what is the other translation suggested? There are two words which are very like each other; their spelling is only one letter different and their pronunciation exactly the same. They are presbutes (4246), old, and presbeutes (compare 4243), ambassador. It is the verb of this word which Paul uses in Ephesians 6:20, when he says, "I am an ambassador in bonds." If we think that the word ought to be presbeutes (4246), Paul is saying, "I am an ambassador, although I am an ambassador in chains." But it is far more likely that we should retain the translation old, for in this letter Paul is appealing all the time, not to any office he holds or to any authority he enjoys, but only to love. It is not the ambassador who is speaking, but the man who has lived hard and is now lonely and tired.

Paul makes his request in Philemon 1:10 and it is for Onesimus. We notice how he delays pronouncing the name of Onesimus, almost as if he hesitated to do so. He does not make any excuses for him; he freely admits he was a useless character; but he makes one claim--he is useful now. Christianity, as James Denney used to say, is the power which can make bad men good.

It is significant to note that Paul claims that in Christ the useless person has been made useful. The last thing Christianity is designed to produce is vague, inefficient people; it produces people who are of use and can do a job better than they ever could if they did not know Christ. It was said of someone that "he was so heavenly-minded that he was no earthly use." True Christianity makes a man heavenly-minded and useful upon earth at one and the same time.

Paul calls Onesimus the child whom he has begotten in his bonds. A Rabbinic saying runs, "If one teaches the son of his neighbour the law, the Scripture reckons this the same as though he had begotten him." To lead a man to Jesus Christ is as great a thing as to bring him into the world. Happy is the parent who brings his child into life and who then leads him into life eternal; for then he will be his child twice over.

As we have noted in the introduction to this letter, there is a double meaning in Philemon 1:12. "I am sending him back to you," writes Paul. But the verb anapempeim (375) does not mean only to send back, it also means to refer a case to; and Paul is saying to Philemon: "I am referring this case of Onesimus to you, that you may give a verdict on it that will match the love you ought to have." Onesimus must have become very dear to Paul in these months in prison, for he pays him the great tribute of saying that to send him to Philemon is like sending a bit of his own heart.

Then comes the appeal. Paul would have liked to keep Onesimus but he sends him back to Philemon, for he will do nothing without his consent. Here again is a significant thing. Christianity is not out to help a man escape his past and run away from it; it is out to enable him face his past and rise above it. Onesimus had run away. Well, then, he must go back, face up to the consequences of what he did, accept them and rise above them. Christianity is never escape; it is always conquest.

But Onesimus comes back with a difference. He went away as a heathen slave; he comes back as a brother in Christ. It is going to be hard for Philemon to regard a runaway slave as a brother; but that is exactly what Paul demands. "If you agree," says Paul, "that I am your partner in the work of Christ and that Onesimus is my son in the faith, you must receive him as you would receive myself."

Here again is something very significant. The Christian must always welcome back the man who has made a mistake. Too often we regard the man who has taken the wrong turning with suspicion and show that we are never prepared to trust him again. We believe that God can forgive him but we, ourselves, find it too difficult. It has been said that the most uplifting thing about Jesus Christ is that he trusts us on the very field of our defeat. When a man has made a mistake, the way back can be very hard, and God cannot readily forgive the man who, in his self-righteousness or lack of sympathy, makes it harder.

THE CLOSING APPEAL AND THE CLOSING BLESSING ( Philemon 1:18-25 )

1:18-25 If he has done you any damage or owes you anything, put it down to my account. I, Paul, write with my own hand--I will repay it, not to mention to you that you owe your very self to me. Yes, my brother, let me make some Christian profit out of you! Refresh my heart in Christ. It is with complete confidence in your willingness to listen that I write to you, for I know well that you will do more than I ask.

It is one of the laws of life that someone has to pay the price of sin. God can and does forgive, but not even he can free a man from the consequences of what he has done. It is the glory of the Christian faith that, just as Jesus Christ shouldered the sins of all men, so there are those who in love are prepared to help pay for the consequences of the sins of those who are dear to them. Christianity never entitled a man to default on his debts. Onesimus must have stolen from Philemon, as well as run away from him. If he had not helped himself to Philemon's money, it is difficult to see how he could ever have covered the long road to Rome. Paul writes with his own hand that he will be responsible and will repay in full.

It is interesting to note that this is an exact instance of a cheirographon (5498), the kind of acknowledgment met in Colossians 2:14. This is a handwriting against Paul, an obligation voluntarily accepted and signed.

It is of interest to note that Paul was able to pay Onesimus' debts. Every now and again we get glimpses which show that he was not without financial resources. Felix kept him prisoner for he had hopes of a bribe to let him go ( Acts 24:26); Paul was able to hire a house during his imprisonment in Rome ( Acts 28:30). It may well be that, if he had not chosen to live the life of a missionary of Christ, he might have lived a settled life of reasonable ease and comfort on his own resources. This may well have been another of the things which he gave up for Christ.

In Philemon 1:19-20 we hear Paul speaking with a flash of humour. "Philemon," he says, "you owe your soul to me, for it was I who brought you to Christ. Won't you let me make some profit out of you now?" With an affectionate smile Paul is saying, "Philemon, you got a lot out of me--let me get something out of you now!"

Philemon 1:21 is typical of Paul's dealings with people. It was his rule always to expect the best from others; he never really doubted that Philemon would grant his request. It is a good rule. To expect the best from others is often to be more than half-way to getting it; if we make it clear that we expect little, we will probably get just that.

In Philemon 1:22 there speaks Paul's optimism. Even in prison he believes it possible that through the prayers of his friends freedom may come again. He has changed his plans now. Before he was imprisoned it had been his intention to go to far off Spain ( Romans 15:24; Romans 15:28). Maybe after the years in prison, two at Caesarea and other two at Rome, Paul felt that he must leave the distant places to younger men and that for him, as he drew near the end, old friends were best.

In Philemon 1:23 there is a list of greetings from the same comrades as we meet in Colossians, and so there comes the blessing, and Philemon and Onesimus alike are commended to the grace of Christ.

-Barclay's Daily Study Bible (NT)

FURTHER READING

Philemon

J. B. Lightfoot, St Paul's Epistles to the Colossians and Philemon (MmC; G)

C. F. D. Moule, The Epistles of Paul the Apostle to the Colossians and to Philemon (CGT; G)

E. F. Scott, The Epistles to Colossians, Philemon and Ephesians (MC; E)

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Apphia -- Known only here, a wife or sister.

Apphia our sister -- Some manuscripts describe Apphia as “our sister,” identifying her as a believer; other manuscripts read “the beloved.” She might be Philemon’s wife, in which case Paul is addressing her because wives often managed household slaves in Graeco-Roman society (compare note on v. 10). Paul is calling on her—as well as Philemon—to receive Onesimus as a brother in Christ - FSB

Archippus -- Apparently the preacher at Colossae, Colossians 4:17, probably Philemon’s son, (or physical brother who lived with Philemon).

Fellowsoldier -- Philippians 2:25 In Christ’s great missionary campaign. Cp. Phil. 2:25, and our note. For the imagery, cp. 2 Corinthians 10:3-5; 1 Timothy 1:18; 2 Timothy 2:3-4 - CBSC

fellowsoldier -- The servant of Christ is involved in a war and must be prepared to stand firm in the face of opposition (Ephesians 6:10-17).

Church -- Letter also intended to be read by the church. The reconciliation Paul seeks between Philemon and Onesimus will involve the entire community.

Thy house -- singular, that of Archippus. Homes were used as meeting places, Colossians 4:15, Romans 16:5, 1 Corinthians 16:19, (see Acts 12:12, Acts 2:46) -- The Hall of Tyrannus - Acts 19:9.

    There were no known church buildings until the third century.

    (The Greek text is ambiguous as to which of the two men mentioned in vv. 1–2 owns the home where the church met.)

Gill's Exposition of the Whole Bible

And to our beloved Apphia,.... The Alexandrian copy reads, "to sister Apphia"; and the Vulgate Latin version, "to the beloved sister Apphia"; for this is a woman's name; and it is thought that she was the wife of Philemon, since she is placed next to him, and before Archippus, a minister of the word; and very prudently is she wrote to, and justly commended, in order to engage her to use her interest with her husband to receive his servant again, who otherwise might have stood against it, and been a very great hinderance to a reconciliation: this clause is wanting in the Ethiopic version:

and Archippus our fellow soldier; that this Archippus was a preacher of the Gospel at Colosse is manifest from Colossians 4:17 wherefore the apostle styles him a fellow soldier; for though this character belongs to private Christians, who are enlisted as volunteers under Christ, the Captain of salvation, and fight under his banners, against sin, Satan, and the world, being accoutred with the whole armour of God, and are more than conquerors through Christ that has loved them; yet it very eminently belongs to the ministers of the Gospel, who are more especially called upon, to endure hardness, as good soldiers of Christ; to war a good warfare, to fight the good fight of faith; and besides the above enemies common to all believers, to engage with false teachers, and earnestly contend for the faith of the Gospel, that so it may continue with the saints. Now this man was in the same company, and in the same service, engaged in the same common cause, against the same enemies, and under the same Captain, and was expecting the same crown of immortality and glory, and therefore he calls him his fellow soldier; and he wisely inscribes his epistle to him, that he might make use of the interest he had in Philemon, and his wife, to bring this matter to bear, the apostle writes about:

and to the church in thy house: not in the house of Archippus, but in the house of Philemon; and designs not the church at Colosse, as though it met at his house; but his own family, which for the great piety and religion which were among them, and for the good order and decorum in which they were kept, were like a church of themselves; and here again the apostle acts the wise part, in order to gain his point, by taking notice of them, who might some of them have been injured or affronted by Onesimus, when with them; and so entertained some resentment against him, and might put a bar in the way of his reception into the family again.

Light of Israel Bible Commentary

Paul, a prisoner of Christ Jesus, and Timothy our brother, To Philemon our dear friend and fellow worker – Philemon 1:1

We should note here that in this letter to a dear friend, Paul drops his usual title of "apostle." Rather, he calls himself only a "prisoner." Clearly, it is evident that Paul has his faithful helper Timothy at his side while writing.

It is helpful for us to remember that during his Roman imprisonment, of about two years, Paul was able to live in his own rented house and was free to receive guests (Acts 28:30-31). However, there is clear evidence that he was still bound to a Roman soldier during this time (Acts 28:20; Ephesians 6:20; Phil. 1:13). Paul knew that freedom was not an absolute right or necessity and that even in bonds he could fulfil his destiny.<footnote>R. C. Lucas, The Message of Colossians & Philemon (Downers Grove: Inter-Varsity Press, 1980), p. 190. Utley adds, "Paul was in jail in the early 60's and this is recorded in Acts. However, he was released and wrote the Pastoral letters (1 & 2 Timothy and Titus) and was then rearrested and killed before June 9, AD 68 (Nero's suicide). The best educated guess for the writing of Colossians, Ephesians, and Philemon is Paul's first imprisonment, early 60's." (Utley, v. 1:1).</footnote> In the last analysis, Paul was a prisoner of Christ and not of Rome. Ambrose (fourth century) once said, "…It is more glorious for us to be bound by him than to be set free and loosed from others."<footnote>Peter Gorday, ed., Ancient Christian Commentary on Scripture, IX, Colossians, 1-2 Thessalonians, 1-2 Timothy, Titus, Philemon (Downers Grove: Inter-Varsity Press, 2000), p. 310.</footnote>

As we have mentioned, Paul's beloved Timothy was with him in his writing and here greetings were sent from him. As we no doubt remember, young Timothy joined Paul on his Second Missionary Journey (Acts 16:1-3) and continued with him for the rest of Paul's life. He was probably converted under the apostle and was like a son to him (1 Timothy 1:2). Timothy had a Jewish mother and a Gentile father and was thus perfectly suited to help Paul take the Jewish gospel to the Gentiles.

The addressee of this letter is Philemon, a dear friend of Paul and also one who had apparently worked together with the apostle at some point. This is the only mention of his name in the New Testament so we do not know how or when they labored together. By the fact that he was a slaveholder and had a house large enough to accommodate the church, we can assume that he was probably a wealthy and influential person. The name Philemon signifies a loving person and in all likelihood he was just that.<footnote>John Trapp, John Trapp Complete Commentary, Commentary on Philemon, 1865-68, v. 1:1. http://www.studylight.org/commentaries/jtc/view.cgi?bk=56&ch=1.</footnote>

Paul continues to write, "also to Apphia our sister and Archippus our fellow soldier – and to the church that meets in your home:" (1:2). Commentators generally feel that Apphia was the wife of Philemon. Since Paul will be dealing with a runaway slave from the household, it was appropriate that he address Apphia. According to the customs of those days the wife had the daily responsibility for the slaves.<footnote>Kenneth L. Barker & John R. Kohlenberger III, Zondervan NIV Bible Commentary, Vol. 2 (Grand Rapids: Zondervan Publishing House, 1994), p. 936.</footnote>

Next, Paul greets Archippus, who is likely the pastor of the house church. The traditional view is that he was the son of Philemon and Apphia.<footnote>Charles F. Pfeiffer & Everett F. Harrison, The Wycliffe Bible Commentary (Chicago: Moody Press, 1962), p. 1397. Barclay adds, "Archippus…He appears in both Colossians and Philemon. In Philemon, greetings are sent to Archippus, our fellow soldier…and such a description might well mean that Archippus is the minister of the Christian community…" (Barclay, p. 307).</footnote> In Colossians 4:17, Paul challenges Archippus to complete his ministry. He had no doubt also worked closely with Paul at one point and thus is called a fellow soldier (Gk. sunstratiōtēi). If we are indeed dealing with the Colossian church, as many suppose, it is important to note that Paul apparently never visited Colossae (Colossians 1:1-8; 2:1). The church was founded by Epaphras (Colossians 1:7), whom Paul mentions as a fellow prisoner in verse 23. No doubt, the church was founded as a result of Paul's great work and outreach at Ephesus. It is possible that Archippus replaced Epaphras, who traveled to help Paul in Rome.<footnote>Warren W. Wiersbe, The Wiersbe Bible Commentary, NT (Colorado Springs, CO: David C. Cook, 2007), p. 79.</footnote>

We should say a little about the church, or rather house-church (house-churches) at Colossae. The word for church is the Greek (ekklēsiāi), which is made up of two words ek and kalaō, meaning those "called out." This word was used in the Greek world to describe any kind of an assembly.<footnote>Dr. Bob Utley, Free Bible Commentary, v. 1:2. http://www.freebiblecommentary.org/new_testament_studies/VOL08/VOL08.html7</footnote> There is very clear evidence that the churches in each city met in the homes of the church members and not in some dedicated building (cf. Acts 5:42; 20:20; Romans 16:5; Colossians 4:15). Interestingly, church buildings did not appear until the third century.<footnote>Ibid.</footnote> This was long after the era of the church's greatest vitality.

Several commentators have noted that this letter is more of an open letter to the church rather than just a personal one.<footnote>David Guzik, Commentary on Philemon, David Guzik Commentaries on the Bible, 1997-2003, vs. 1:2-3. https://enduringword.com/bible-commentary/philemon-1/ Lucas adds, "The 'you's' and 'yours' of the greeting (verse 3) and conclusion (verses 22-25) are plural. So it is evidently an open letter, to be received and read by the church in Philemon's house as well…" (Lucas, p. 184).</footnote> The church was in the background listening to this letter and if that is truly the case, it would have placed a considerable amount of pressure upon Philemon to do the right thing.

"Grace and peace to you from God our Father and the Lord Jesus Christ" (1:3). Here Paul gives his traditional blessing of grace. We never tire of reminding ourselves that grace must precede peace. If God's grace has not been extended to each of us in a full salvation through Jesus, there will be no real peace.

Henry's Complete Commentary on the Bible

      1 Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer,   2 And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house:   3 Grace to you, and peace, from God our Father and the Lord Jesus Christ.   4 I thank my God, making mention of thee always in my prayers,   5 Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints;   6 That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.   7 For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.

      I. In the Philemon 1:1; Philemon 1:2 of the preface we have the persons from and to whom it is written, with some annexed note or title, implying somewhat of argument to the purpose of the letter.

      1. The persons writing: Paul, the principal, who calls himself a prisoner of Jesus Christ, that is, for Jesus Christ. To be a prisoner simply is no comfort nor honour; but such as Paul was, for the faith and preaching of the gospel, this was true glory, and proper to move Philemon upon the request made to him by such a one. A petition from one suffering for Christ and his gospel would surely be tenderly regarded by a believer and minister of Christ, especially when strengthened too with the concurrence of Timothy, one eminent in the church, sometimes called by Paul his son in the faith, but now, it is likely, grown more in years, he styles him his brother. What could be denied to two such petitioners? Paul is not slight in serving a poor convert; he gets all the additional help he can in it.

      2. The persons written to are Philemon and Apphia, and with them Archippus, and the church in Philemon's house. Philemon, the master of Onesimus, was the principal, to whom the letter is inscribed, the head of the family, in whom were the authority and power of taking in or shutting out, and whose property Onesimus was: with him therefore chiefly lay the business. To Philemon our dearly beloved, and fellow-labourer; a good man he was, and probably a minister, and on both accounts dearly beloved by Paul. A lover of good men is one property of a good minister (Titus 1:8), and especially must such love those who labour with them in the work of the gospel, and who are faithful therein. The general calling as Christians knits those together who are Christian; but, when conjunction in the special calling as ministers is added, this will be further endearing. Paul, in the highest degree of ministry, not only calls Timothy, an evangelist, his brother, but Philemon, an ordinary pastor, his dearly beloved fellow-labourer--an example of humility and condescension, and of all affectionate regards, even in those that are highest in the church, towards others that are labourers in the same special heavenly calling. With Philemon Apphia is joined, probably his yoke-fellow; and, having a concern in the domestic affairs, the apostle directs to her likewise. She was a party offended and injured by Onesimus, and therefore proper to be taken notice of in a letter for reconciliation and forgiveness. Justice and prudence would direct Paul to this express notice of her, who might be helpful in furthering the good ends of his writing. She is set before Archippus, as more concerned and having more interest. A kind conjunction there is in domestic matters between husband and wife, whose interests are one, and whose affections and actings must correspond. These are the principal parties written to. The less principal are, Archippus, and the church in Philemon's house. Archippus was a minister in the church of Colosse, Philemon's friend, and probably co-pastor with him; Paul might think him one whom Philemon would advise with, and who might be capable of furthering the good work of peace-making and forgiveness, and therefore might judge fit to put him in the inscription of the letter, with the adjunct of fellow-soldier. He had called Philemon his fellow-labourer. Ministers must look on themselves as labourers and soldiers, who must therefore take pains, and endure hardship; they must stand on their guard, and make good their post; must look on one another as fellow-labourers, and fellow-soldiers, who must stand together, and strengthen one another's hands and hearts in any work of their holy function and calling: they need see to it that they be provided with spiritual weapons, and skill to use them; as labourers they must minister the word, and sacraments, and discipline, and watch over souls, as those that must give an account of them; and, as soldiers, they must fight the Lord's battles, and not entangle themselves in the things of this life, but attend to the pleasing of him who hath chosen them to be soldiers, 2 Timothy 2:4. To those it is added, And to the church in thy house, his whole family, in which the worship of God was kept up, so that he had, as it were, a church in his house. Observe, (1.) Families which generally may be most pious and orderly may yet have one or other in them impious and wicked. This was the aggravation of Onesimus's sin, that it was where he might and should have learned better; it is likely that he was secret in him misconduct, till his flight discovered him. Hearts are unknown but to God, till overt acts discover them. (2.) This one evil servant did not hinder Philemon's house from being called and counted a church, for the religious worship and order that were kept up in it; and such should all families be--nurseries of religion, societies where God is called on, his word is read, his sabbaths are observed, and the members are instructed in the knowledge of him and of their duty to him, neglect of which is followed with ignorance and all corruption. Wicked families are nurseries for hell, as good ones are for heaven. (3.) Masters and others of the family may not think it enough to be good, singly and severally in their personal capacities, but they must be socially so; as here Philemon's house was a church; and Paul, for some concern that all might have in this matter of Onesimus, directs to them all, that their affection as well as Philemon's might return to him, and that in their way and place they might further, and not hinder, the reconciliation wished and sought. Desirable it is that all in a family be well affected towards one another, for furthering their particular welfare and for the common good and benefit of all. On such accounts might it be that Paul inscribed his letter here so generally, that all might be the more ready to own and receive this poor convert, and to behave affectionately towards him. Next to this inscription is,

      II. The apostle's salutation of those named by him (Philemon 1:3; Philemon 1:3): Grace to you and peace from God our Father and the Lord Jesus Christ. This is the token in every epistle; so the apostle writes. He is a hearty well-wisher to all his friends, and wishes for them the best things; not gold, nor silver, nor any earthly good, in the first or chief place, but grace and peace from God in Christ; he cannot give them himself, but he prays for them from him who can bestow them. Grace, the free favour and good-will of God, the spring and fountain of all blessings; and peace, all good, as the fruit and effect of that grace. To you, that is, be bestowed on you, and continued to you, with the comfortable feeling and sense of it in yourselves. From God our Father and the Lord Jesus Christ. The Holy Spirit also is understood, though not named; for all acts towards the creatures of the whole Trinity: from the Father, who is our Father in Christ, the first in order of acting as of subsisting; and from Christ, his favour and good-will as God, and the fruits of it through him as Mediator, God-man. It is in the beloved that we are accepted, and through him we have peace and all good things, who is, with the Father and Spirit, to be looked to and blessed and praised for all, and to be owned, not only as Jesus and Christ, but as Lord also. In 2 Corinthians 13:14 the apostle's benediction is full: The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all, Amen. Observe, Spiritual blessings are first and especially to be sought for ourselves and others. The favour of God and peace with him, as in itself it is the best and most desirable good, so is it the cause of all other, and what puts sweetness into every mercy and can make happy even in the want of all earthly things. Though there be no herd in the stall, and the labour of the olive fail, yet may such rejoice in the Lord, and joy in the God of their salvation,Habakkuk 3:17; Habakkuk 3:18. There are many that say, Who will show us any good? But, if God lift up the light of his countenance, this will put more joy and gladness into the heart than all worldly increase, Psalms 4:6; Psalms 4:7. And Numbers 6:26, The Lord lift up the light of his countenance upon thee, and give thee peace. In this is summarily all good, and from this one fountain, God the Father, Son, and Spirit, all comes. After this salutation of the apostle to Philemon, and his friends and family, for better making way still for his suit to him,

      III. He expresses the singular and affection he had for him, by thanksgiving and prayer to God in his behalf, and the great joy for the many good things he knew and heard to be in him, Philemon 1:4-7; Philemon 1:4-7. The apostle's thanksgiving and prayer for Philemon are here set forth by the object, circumstance, and matter of them, with the way whereby much of the knowledge of Philemon's goodness came to him.

      1. Here is the object of Paul's praises and prayers for Philemon: I thank my God, making mention of thee in my prayers,Philemon 1:4; Philemon 1:4. Observe, (1.) God is the author of all the good that is in any, or that is done by them. From me is thy fruit found,Hosea 14:8. To him therefore is all the praise due. 1 Chronicles 29:13; 1 Chronicles 29:14, But [or for] who am I, and what is my people, that we should be able to offer so willingly after this sort? For all things come of thee, both wherewith to offer, and the will and heart to do it. On this account (says he) we thank thee our God, and praise thy glorious name. (2.) It is the privilege of good men that their praises and prayers they come to God as their God: Our God, we thank thee, said David; and I thank my God, said Paul. (3.) Our prayers and praises should be offered up to God, not for ourselves only, but for others also. Private addresses should not be altogether with a private spirit, minding our own things only, but others must be remembered by us. We must be affected with joy and thankfulness for any good in them, or done by them, or bestowed on them, as far as is known to us, and seek for them what they need. In this lies no little part of the communion of saints. Paul, in his private thanksgivings and prayers, was often particular in remembering his friends: I thank my God, making mention of thee in my prayers; sometimes it may be by name, or at least having them particularly in his thoughts; and God knows who is meant, though not named. This is a means of exercising love, and obtaining good for others. Strive with me, by your prayers to God for me, said the apostle: and what he desired for himself he surely practised on behalf of others; so should all. Pray one for another, says James, James 5:16.

      2. Here is the circumstance: Always making mention of thee. Always--usually, not once or twice only, but frequently. So must we remember Christian friends much and often, as their case may need, bearing them in our thoughts and upon our hearts before our God.

      3. Here is the matter both of his praises and prayers, in reference to Philemon.

      (1.) Of his praises. [1.] He thanks God for the love which he heard Philemon had towards the Lord Jesus. He is to be loved as God superlatively, as his divine perfections require; and as related to us, the Lord, and our Lord, our Maker, Redeemer, and Saviour, who loved us, and gave himself for us. Paul thanks God for what he heard of this, the signal marks and expressions of it in Philemon. [2.] For his faith in Christ also. Love to Christ, and faith in him, are prime Christian graces, for which there is great ground of praise to God, where he has blessed any with them, as Romans 1:8, I thank my God because your faith is published throughout the world; and, in reference to the Colossians (Colossians 1:3; Colossians 1:4), We give thanks to God since we heard of your faith in Christ Jesus. This is a saving grace, and the very principle of Christian life and of all good works. [3.] He praises God likewise for Philemon's love to all the saints. These two must go together; for he who loveth him that begat must and will love those also that are begotten of him. The apostle joins them in that (Colossians 1:3; Colossians 1:4), We give thanks to God since we heard of your faith in Christ Jesus, and of the love which you have to all the saints. These bear the image of Christ, which will be loved by every Christian. Different sentiments and ways in what is not essential will not make a difference of affection as to the truth, though difference in the degrees of love will be according as more or less of that image is discerned. Mere external differences are nothing here. Paul calls a poor converted slave his bowels. We must love, as God does, all saints. Paul thanked God for the good that was not only in the churches, but in the particular persons he wrote to, and though this too was known to him merely by report: Hearing of thy love and faith, which thou hast towards the Lord Jesus, and towards all saints. This was what he enquired after concerning his friends, the truth, and growth, and fruitfulness of their graces, their faith in Christ, and love to him and to all the saints. Love to saints, if it be sincere, will be catholic and universal love towards all saints; but faith and love, though in the heart they are hidden things, are known by the effects of them. Therefore,

      (2.) The apostle joins prayer with his praises, that the fruits of Philemon's faith and love might be more and more conspicuous, so as that the communication of them might constrain others to the acknowledgment of all the good things that were in him and in his house towards Christ Jesus; that their light might so shine before men that they, seeing their good works, might be stirred up to imitate them, and to glorify their Father who is in heaven. Good works must be done, not of vain-glory to be seen, yet such as may be seen to God's glory and the good of men.

      4. He adds a reason, both of his prayer and his praises (Philemon 1:7; Philemon 1:7): For "we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother. The good thou hast done and still doest is abundant matter of joy and comfort to me and others, who therefore desire you may continue and abound in such good fruits more and more, to God's honour and the credit of religion. The administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God," 2 Corinthians 9:12.

Spurgeon's Verse Expositions of the Bible

A PASTORAL VISIT

NO. 3103

A SERMON PUBLISHED ON THURSDAY, JULY 30, 1908. DELIVERED BY C. H. SPURGEON, AT THE METROPOLITAN TABERNACLE, NEWINGTON. “The Church in your house.” Philemon 1:2 .

SOME interpreters have supposed that a small congregation met for worship in a room in Philemon’s house and there is a tradition that such was the case for some considerable time. The Churches established by Paul were, at their commencement, for the most part small. Obliged for the sake of peace and to avoid persecution to meet in out of-theway places where they were not likely to be seen by foes, the retired house of some well-known friend, perhaps that of the minister, if it had a room conveniently large, would be the natural place for Believers to gather together in those early Churches. Philemon, therefore, might literally have had a Church in his house and a congregation might have gathered there. It strikes me that there would be a great deal of good done if persons who have large rooms in their houses would endeavor to get together little congregations. There are many, even of our poorer friends, who live in neighborhoods of London destitute of the means of Grace, who might promote a great blessing if they occasionally opened their houses for a Prayer Meeting or religious assembly. We need no consecrated places for the worship of God

“Wherever we seek Him, He is found, And every place is hallowed ground.”

Certainly our text does not give any countenance to the calling of certain buildings “Churches.” Buildings for worship, whether erected by Episcopalians or Dissenters, are frequently called “Churches.” If I ask for “the church” in any town, I am forthwith directed to an edifice, probably with a spire or a steeple, which the inhabitants call “the church.” Why, they might as well point me to a signpost when I asked for a man a building cannot be a Church! A Church is an assembly of faithful men and it cannot be anything else. I cannot see how such a piece of architecture as we now call “a church” could very well have been in Philemon’s house it must have been a large house if it had such a thing in it for an ornament. The fact is, it is a misnomer, a misuse of language, and we must mind that we do not get into it. For my own part, I like the good old-fashioned name of “Meeting House” as well as any. It is a place where the people of God meet and although “Meeting House” does not sound very smart, nor fine, nor fashionable and that is everything, nowadays, with many people yet it is far better than misusing language as it is misused when bricks, stones and mortar receive a tittle belonging exclusively to godly men and women!

However, it appears that Philemon had a Church in his house a Church largely, if not exclusively, composed of his own family. He was privileged to possess a godly wife the beloved Apphia their sons and daughters walked in their parents’ footsteps. And their servants and even their visitor, Archippus, were members of this Church which was in the house of Philemon.

I. Now let me attempt to describe A CHURCH IN A HOUSE, meaning, all the while, to be asking you WHETHER YOU HAVE A CHURCH IN YOUR HOUSE.

A Church, according to the New Test ament, consists of converted persons, or persons who profess to be converted. No visible Church is absolutely pure. A Church must be taken upon its own profession, consisting as it does of persons who avow themselves to be followers of and Believers in Christ, having been converted from darkness to light by the Spirit of God. Well, then, I see, in a family where there is a Church, a godly father and a godly mother rejoicing over converted sons and daughters and glad and able to entrust their household affairs to Christian servants. It cannot be a Church, whatever profession may be made, unless there is the Grace of God there. It may be nominally such, but it cannot be really so. A family is not born a Church and the little ones born into the family are not born into the Church. They must be born-again before they can be members of the Church there must have been the work of the Spirit of God in the hearts of the members of the family before they can form a Church in the house.

But it strikes me that a number of converted people are not necessarily a Church. In order to form a Church, they must worship together. Happy is the household which meets every morning for prayer! Happy are they who let not the evening depart without uniting in supplication! Brothers and Sisters, I wish it were more common I wish it were universal, with all professors of religion to have family prayer! We sometimes hear of the children of Christian parents who do not grow up in the fear of God and we are asked how it is that they turn out so badly. In many, very many cases, I fear there is such a neglect of family worship that it is not probable that the children are at all impressed by any piety supposed to be possessed by their parents! Family prayer in our old Puritan households was a matter of very great importance. Let me tell you what Philip Henry used to do. He was a minister and of course had more time to give to it than many of you in business have. But he went through the whole Bible in course, expounding it, chapter by chapter, and accompanying it by prayer and singing. One reason he gave for singing was that it was like Rahab’s tying the crimson line in the window everyone who went by would know what she had done and he said that the sound of singing at family prayers was a distinct confession that that family loved and worshipped God! He called his children together on Thursdays and catechized them upon the General Assembly’s Catechism and upon the lessons through which they had gone during the week.

Perhaps you will think that this was very dreary work, but what will you say when I tell you that that good man’s son, Mr. Matthew Henry, wrote his famous Commentary from the notes which he took of his father’s expositions at morning and evening prayers? Young lads do not take notes of dreary things, you may depend upon it! Catch them at that, if you can. We do not find our boys taking down heavy sermons, but they have no objection to putting down anything which strikes and interests them. That family of Mr. Henry, to which I have referred, was so well ordered that very often visitors to the house who were unconverted when they went there, were converted during their visit! Now I do not suppose that you could, all of you, expound the Scriptures like that! And you could not all, perhaps, sing. But I do think we might, all of us, manage to come together once a day at least twice, if possible for the worship of God in the household. Remember what Matthew Henry says “They who pray in the family, do well. They who read and pray, do better. But they who sing, and read, and pray, do best of all.” If we want to bring up a godly family who shall be a seed to serve God when our heads are under the clods of the valley, let us seek to train them up in the fear of God by meeting together as a family for worship. I do not see how there can be a Church without worship and I do not see how there can be a Church in a house unless there is constant worship in the family.

But there must be something more than this before there can be a Church. A Church is not merely a company of people meeting for worship there must be some bond of unity. A load of bricks is not a house the bricks must be fitly framed and cemented together and then they grow into a house. So a Church is fitly framed together and grows into a holy temple for the Lord. Now, dear Friends, there must be a knitting of hearts among Christians in families. Of course, they will love each other from the ties of the flesh, but they should also love each other from the higher ties of the Spirit. There is no reason why, without breaking through any of the gradations that must necessarily exist in society, there should not be a bond of unity taking in the whole family master, mistress, children and servants. In the olden times, in the days of such men as Abraham, the servants were a part of the family. Nowadays, people change their servants once a month and there are some servants who stay too long even then! But it strikes me that good masters and good mistresses make good servants and where love and kindness are shown, it will not always, nor often, be the case that the servants will be a social evil. Instead of that, they will be a great benefit. And a wise, prudent, Christian servant becomes as much a part of the household as even a child. To make a Church, there must be a feeling of union. I should like to see the clanfeeling in our families in which every servant would stand up for the master’s honor, and everyone would seek the good of the entire family and even when the children were grown up and scattered, it would be well to see them still duly respecting the ties of Christian kindred and seeking to promote the good and the unity of the whole.

And to make a Church, there must be oversight. A Church is not a complete Church without a pastor, its elders and its deacons. A Church in the house will have its elders. There need not be any election of these because they are already elected. The parents will naturally take the oversight of the little Church that is in the house. If you want a pastor, the father should be the priest in his own house. He is the most fitting teacher, expounder and example. Then who are to be your deacons? Why, those who have to go out to the factory, when the bell rings in the morning, and who help to provide food for the household! And there is another we must not forget that gentle one who goes so noiselessly about the house to see after her husband and children, and who produces a thousand happy thoughts by that kind way of hers. Sometimes the oversight of the household will fall to the lot of the eldest son, or daughter, but sometimes some longabiding servant, some old housekeeper virtually becomes the presiding genius. There must be oversight and God sometimes graciously sends to families those who are more advanced in spiritual things who become, as it were, the officers of the Church in the house.

A Church in the house must, of course, be furnished with instruction. One of the first reasons why there is a Church at all is to teach the members. We are formed into Churches for mutual edification. Ah, dear Friends, how much youthful piety receives edification in those households where the parents set a godly example! Wonderful is the influence of the mother upon her son. You recollect the case of the mighty Byron, who seems to have been a sort of fallen angel who flew across the sky like a thunderbolt from a Satanic hand. What was his mother? Why, a very passionate woman who frequently threw the tongs at her own son in her passion! Of course she had a wild and passionate son. Look, on the other hand, at the meek and gentle bard of Olney, pouring forth notes that were almost fit for Heaven. What sort of mother had Cowper? You know her character well, as her son has described it in the lines beginning

“Oh, that tho se lips had language!” Let Christian parents, forming a Church in their house, look to the formation of the character of their children, especially their converted children and let them not overlook their converted servants! With an ardent and a longing desire, strive to build them up in the faith and help them to grow in Divine Grace and in the knowledge of the Lord. You Christian fathers ought to take care, as far as your means allow, to provide your children with instructive books. I do not mean dull books, but good, interesting books, at once instructive and attractive, that may teach them the way of God more perfectly. Whenever you have the opportunity, let drop a word which will strike the child’s attention and remain in its heart. Just as I, as a preacher, would never miss an opportunity of saying anything here which I met with in the week, and which I thought you ought to hear, so let the Christian father be studying each day how he may instruct the Church in his house in the fear of the Lord more perfectly!

I think I have now described the Church so far as its organization is concerned, but I cannot very well describe it all. You must go and live in the midst of such a Church to understand thoroughly what it is like. Mr. Talkative, in “ The

Pilgrim’s Progress ,” was a very fine fellow abroad and had a great deal to say about religion. But what was he at home? Ah, nothing could be said of him there worth the hearing! Where there is a Church in the house, every member strives to increase the other’s comfort, all seek to promote each other’s holiness, each one endeavors to discharge his duty according to the position in which he is placed in that Church. And when they meet together, their prayers are earnest and fervent, and all their actions are not the actions of a worldly family, but of those who have tasted that the Lord is gracious!

One thing more. A Church is really worth nothing at all if it does not try to extend itself. And a Church in a house is no true Church if it is satisfied without endeavoring to bring in every member of the family. If you have half a dozen converted, but there are seven of you, never leave off praying till you have the seventh! And if, in God’s mercy, He has given you ten out of eleven, there are ten reasons why you should be in earnest for the conversion of the eleventh. Plead with the Master till your little Church shall have swallowed up the whole of your congregation! A happy day will it be for us when the Church in the Tabernacle fills every pew, but you may come at your results sooner than we can come at ours. May the day soon come when the Church in your house shall include every person in the family, not one being left out! What a happy world it would be if there were such a Church in every house! It would be Heaven begun below! The angels might then mistake earth for Heaven and linger so long that they would need to be recalled to Paradise, making the mistake that they were already in Paradise! Oh, may we live to see the day when walking down a street in London, we shall hear, at the appointed hour in every house, the song of praise and know that no door will be locked for the night till first the Lord has been asked to keep watch and ward over the slumbering household!

II. Having thus described a Church in a house, I propose what I cannot often accomplish among you, though I wish I could, and that is TO PAY YOU A PASTORAL VISIT.

I am going to knock at your door, take a chair and sit down, and ask you a few simple questions. The first is, Have you a Church in your house? “No,” says one, “I am the only converted one in the house.” Ah, dear Friend, I can understand the difficulty of your position, but I can also rejoice in the hopefulness of your being there, trusting that it is a token for good to the house! Now that the Lord has sent one spark of fire there, may there soon be a flame! “Well,” says another, “we have several Christians in our house, but I cannot say that there is a Church here.” I like your honesty, my Friend, but may I tell you what I suspect is the reason why there are so many houses that have Christians in them, but no Churches? It often is because those Christians are inconsistent. Why, if some of you were not professors of religion, you would be very decent sort of people but being professors, the way in which you act and speak is detestable! You may think this strong language, but I know it is true. There are some families where the father, instead of exhibiting the gentleness and kindness of a Christian, well-near scares the children from the very thought of godliness! There are some households where the wife is a gadding busybody, whose slovenliness and dirt might well disgust her husband at the very thought of going to the House of Prayer. There are some children professing godliness who have not yet learned the Commandment which tells them to obey their parents! And there are some professedly Christian servants who are eyeservers, not remembering what Paul has said to such. One of the worst evils we have to deal with, as Christians, is the evil of inconsistency at home! Whenever I see a professed Christian walking among his household as though he were a tyrant, letting no one come near him, without affection or kindness and simply a domineering master, I ask Where is the Grace of God in that man? And I ask the same question with respect to other faults. O Beloved, do make your households happy! You cannot make them holy if you do not shine with genial cheerfulness. And you Christian people in households, do seek to act so that you may not be a disgrace to your profession, but may form a true Church in the house where you dwell together.

While I thus speak, perhaps you will say that I am exposing too much of that domestic economy over which you judge it convenient to drop a veil. It is my duty to tell you the truth plainly, so listen to it attentively. “Well,” someone says, “I thank God that I have a Church in my house.” Then I thank God, too, and we will together praise and bless Him for His great mercy. But I must now ask you, Who are the members? “Well, there is Father.” Oh, I am so glad, because your father has so much to do with the management and if he who holds the reins cannot drive, there will be some mistakes. I am glad your father is converted. “Ah!” says one, “but my father is not converted.” Then, I am sorry. O Father, I beseech you, let your child’s prayer come into your ears as well as into God’s ears! You will be a curse to your family if you are not a blessing! And I know you do not want to be a bane to your offspring. But with some of you, the father is converted and the mother is converted, too. I am glad of that, because parents and mothers in particular have a sweet influence on the family and the little ones. Well, then, let us see. Is John converted? Is the eldest son yet made a partaker of Divine Grace? “Yes.” Oh, then that is a mercy, because elder brothers have so much to do, by their example, in inclining younger brothers rightly or wrongly. And Emily is she converted? That is a happy thing, if it is so, for she, also, will have a great influence for good upon the younger ones. Now where does it stop? I hope it does not stop at the servants are they converted? Happy is the master who has Christian servants! And I speak experimentally when I say this. It is a great comfort to you to have those about you who really do fear God.

Yes, but we must not forget any who are in the household. I must ask you, Who are they who are not converted? The very little ones, of course, are too young to understand, so we will leave them in the hands of a Covenant God and plead with Him for them. But are there not some who can understand, but who are not yet converted? “Ah,” says the mother, “do not ask me about that,” and she brushes away a tear. And the father says, “It is a painful subject.” Yes, it is a painful subject, but we must mention it, because some of them are here tonight. You would not willfully give your parents pain, young man, would you? I know your desire is to comfort them and there can be no greater joy to them than to know that their children are walking in the Truth of God. And among the servants, there is the nursemaid is she brought in? And there is the kitchen-boy do not leave him out! A Church in a house is not complete till it comprises everybody in the house, from the dishwasher up to the master. Yes, and if there is a friend staying there, the Church is not complete till the friend is also converted. Now, I cannot expect you all to answer me, but I still hope that you will do it quietly to yourselves. How many members are there in the Church in your house? Who are members and who are not?

Then, by your leave, I shall ask you another question, and that is, As you havea Churchconsisting of so many members, what are you doing for Christ? It is no use having a Church that is not doing anything. As a family, are you seeking to extend the bounds of Messiah’s Kingdom within your own sphere? Dr. Guthrie advocates Territorial Missions and a very admirable scheme it is to advocate. And I give him all honor for it, but I will tonight take the liberty of advocating Home Missions. I do not mean missions that have to do with anything outside, but missions to the kitchen, the parlor, the drawing-room and every room up to the attic missions in which every single one in the family shall be concerned. I hope that, as a Church in the house, you will not have a neglected district in the house. Some of you go out tract-distributing begin at home! Some of you preach begin to preach at home. Hard work that, because those to whom you preach know how you practice! If you cannot preach at home because your practice runs counter to your preaching, do not preach at all for a man has no right to talk and instruct others it he cannot, at least in some measure, live out what he teaches!

III. Before leaving, however, I venture to GIVE A LITTLE ADVICE AS TO THE WAY OF HAVING A CHURCH IN A HOUSE. It must be brought about, of course, by Divine Grace. The Holy Spirit is the great Agent, but still He uses means. You young woman yes, you you are thinking about being engaged to that young man. You are a professed Christian, but he is a worldling. Now, do you ever expect to have a Church in your house at that rate? And may I ask you do you know what you are doing? I see some of you are smiling. Well, you may smile as much as you can now, for you will never have much smiling after, I can tell you that! If you want to wither your happiness forever, you have only to go and be yoked with an unbeliever. I have known some Christian women who have forgotten the Divine precept and have been married to ungodly men. And I have seen godly men married to ungodly women. And mark this my experience has not been very long, but it has been very wide I never knew any good come of it I have always seen misery as the result and in nine cases out of ten, backsliding has followed often final, too proving that the person committing that sin had no Grace at all! We do not often talk about these things when we are preaching, but we ought to talk about them a great deal more than we do. I do beseech you, young Christian people, if you hope to have God’s blessing, take care that you do not get “unequally yoked with unbelievers.” Then, supposing the house is already started, I have this advice to give. If you want to bring in others of the family who are not converted, make them happy. There are a great many more flies caught with honey than with vinegar, and there are a great many more persons brought to God by love than there are by pitiless declamations. “The love of Christ constrains,” not only after we are saved, but it is often the constraining means of bringing us to be saved. Let us imitate Puritan theology in its soundness and Puritan living in its holiness, but not in its gloom if, indeed, it was gloomy, which I very much question. Let the Christian family be the most cheerful household anywhere! And if I might venture on the advice, let me say, never make Sunday dolefuland sad . Some people do. Why, I think Sunday should be to the household the bright day of the week the day when the father is at home the day when the mother is not at work the day when John comes home to spend a few hours the day when they all go to the House of God and sing “I have been there, and still would go ‘Tis like a little Heaven below.” Oh, make your households to be like flower gardens plant no thorns and root out all ill weeds of discontent! Depend upon it, household happiness is a great means of promoting household holiness! And let me entreat you, dear Friends, to be much in prayer for those who are not converted. “Yes,” says the mother, “my unconverted boy is gone away from home.” Well, but your prayers can follow him! See the case of Philemon and

Onesimus. [See Sermon #1268, Volume 21 THE STORY OF A RUNAWAY SLAVE Read/download the entire sermon, free of charge, at .]

Onesimus had run away with some of his master’s money, but his master sent his prayers after him and, by-and-by, there came a sheriff’s officer to arrest him not one of Caesar’s officers, but one of God’s. It was the Apostle Paul who, in the preaching of the Word of God, arrested the runaway servant and he went back to his master saved! How do you know but that your son will come home converted? How do you know, Mother, but that you will yet see your daughter rejoicing in Christ? Never cease praying for them till the breath is out of their bodies, but continue in supplication till they are brought into the Church in your house!

But O you Christians who wish to make a Church in your house, do not let your own inconsistencies mar any good work in others! Above all, do not haveany disagreements among yourselves. Talk not in such a way that good impressions, once happily made, become wretchedly marred. I have heard of a wife walking home with her husband from a place of worship. He was an ungodly man. She had often prayed for him and he went with her to hear the sermon. She had been praying that he might be blessed and yet, in walking home, she was foolish enough to begin criticizing the sermon. She asked him how he liked it and he made no answer. She began pulling it to pieces, till at last he stopped her and said, “My dear wife, you have often prayed to God that I might be blessed. God has blessed that sermon to me this morning and I cannot bear to hear you speak of it as you have been speaking.” I know this is a fault with many Christians not that we ministers care at all what you say about us, except for the evil you often do in spoiling to others that which does not happen to suit your fastidious taste, for you may in that way be doing the devil’s work.

IV. The last thing I want to say to you is this. LOOK ONWARDS A MINUTE. When Halyburton lay a-dying, he said, among other joyous expressions, “I bless God that I have a father in Heaven! I bless God that I have a mother in Heaven! I bless God that I have ten brothers and sisters in Heaven! I am the last of the family and I shall be in Heaven within an hour!” This was a glorious thought! What a happy meeting theirs would be! Spirits “are neither married nor given in marriage,” nor are social ties respected there, but still, I cannot conceive of Halyburton’s family but as making up a constellation like the Pleiades, all meekly and gently shining together to the praise of God! I saw in a house, the other day, a very singular picture of the Resurrection. It was supposed to represent the resurrection of a Christian family. The artist was not very imaginative, but still he had done it pretty well. The big stone that covered the tomb was just broken in halves and you saw coming up at the top some of the little ones, those latest buried. There were three or four of them stretching their wings upwards. Of course, this represented as much the resurrection of the soul as of the body in the artist’s mind, it was rather a complicated metaphor. Then there were the father and mother, and a number of grandchildren and I was glad to see that there were the grandfather and grandmother, both coming up from one tomb, and going up together to the Throne of God. I only hope that, though some of us may be buried in distant lands and “Our graves are scattered far and wide, By fount, and stream, and sea” yet, practically, we may rise together when the last trumpet sounds, an unbroken family! I may be excused, perhaps, for referring to God’s singular mercy to my own household. What a blessing it is to my father and mother now that they can rejoice in six of their children walking in the Truth of God who have given themselves up to the Lord Jesus! The Lord has been graciously pleased to bring them in, one by one, and all who have now reached years of discretion, so as to be able to understand the Gospel, have believed in Jesus Christ! And in generations that have gone by, my grandfather could say the same, and his father could say the same of his house! We have been a race of those whom God has blessed. May it be your privilege, also, beloved members of this Church! I cannot wish you a greater blessing. If I knew how to bestow the greatest blessing upon you, I think my knowledge would not amount to more than this, that, being yourselves saved, you might have all your families walking in the Truth of God and, speaking after the manner of men, why should it not be the case with you? Prayer, earnest and mighty prayer, gets no denial from the Throne of God! “Faith, mighty faith, the promise sees,” and claims its fulfillment, “for the promise is unto you and to your children, and to all that are afar off, even to as many as the Lord our God shall call.” God’s eternal purpose stands fast and fixed, we know, but when He moves His people’s hearts to pray, He intends to bless. We will be more earnest in praying for one another than we have been. We will be more earnest in praying about our children than we have been. And may God grant us Grace so that we may, all of us, be able to say that we have a Church in our house! “Believe on the Lord Jesus Christ” this is the foundation of the Church and they who have believed are members of Christ’s Church and so see His face in the midst of the one family in Heaven and earth, which is named by Him as “the general assembly and Church of the first-born, which are written in Heaven.” God grant that, of this Church, both we and ours may all be members!

EXPOSITION BY C. H. SPURGEON: Philemon 1:1-25

Verse 1. Paul, a prisoner of Jesus Christ. This is one of Paul’s private letters, though it has the stamp of Inspiration upon it. It was not written concerning Church business, nor to teach some great doctrinal Truth of God, but there was a runaway slave who had come to Rome and who had been converted under Paul’s ministry. Paul was sending him back to his master and this was the letter which he was to take with him, to make some sort of apology for him and to ask his master to receive him with kindness and to forgive his fault. Every word of this Epistle is very wisely put. Paul begins by calling himself “a prisoner of Jesus Christ.” Who would not grant him his desire when he was wearing a chain for Christ’s sake? If a letter were to come to you from some beloved minister whom you knew to be lying in a dungeon and likely soon to die, you would be greatly touched if you noticed the traces of the rust of his chains on the letter. “Paul, a prisoner of Jesus Christ.”

1, 2. And Timothy our brother, unto Philemon our dearly beloved, and fellow laborer, and to our beloved Apphia, and Archippusourfellowsoldier, and to the Churchin your house. He joins Timothy with himself to give double weight to the message. Probably Timothy was well known to Philemon and much respected by him, so he puts Timothy’s name that there might be two to plead with him. Then, notice the loving titles with which Paul addresses Philemon “our dearly beloved, and fellow laborer.” Probably the person whom Paul called, “beloved Apphia” was Philemon’s wife, so he writes to her, also, for perhaps the wife was the more tender-hearted of the two, so she might put in a good word for Onesimus and her husband would all the more readily grant Paul’s request. He also mentions Archippus, who was either the pastor of the Church at Colosse, or an Evangelist who stayed occasionally at the house of Philemon. So he

mentions him with all the rest of the household who met there for worship and so made up the Church in the house. 3-7. Grace to you, and peace from God our Father and the Lord Jesus Christ. I thank my God, making mention of you always in my prayers, hearing of your love and faith which you have toward the Lord Jesus, and toward all saints; that the communication of your faith may become effectual bythe acknowledging of every good thing which is in you in Christ Jesus. For we have great joy and consolation in your love because the hearts of the saints are refreshed by you, Brother. Paul recalls how much Philemon had done in the comforting of persecuted and poor saints. And when you are

about to ask a favor of anyone, it is well to show your gratitude for what you or others have already received from him.

8, 9. Therefore though I might be muchbold in Christ to enjoinyou that which is convenient, yet for love’s sake I rather beseech you,being such an one as Paul the aged,and now,also, a prisoner of Jesus Christ. He says in effect, “I am an Apostle and I am your spiritual father, so I might have spoken with authority to you and have said, ‘It is your duty to do this.’ But I am not going to do anything of the kind. I am going to plead with you and beseech it of you as a kindness and a favor. Pay a loving tribute to my old age and, besides that, I am a prisoner shut up in the dungeon for Christ’s

sake hear the clanking of my chains, and grant my request for love’s sake.’” 10. I beseech you for my son Onesimus, whom I have begotten in mybonds. “He came to hear me preach in the prison. He has been listening to me while I am still a captive and he has been given to me, as another son in the Gospel, to be a comfort to me in my bonds. I beseech you for him.” 11, 12. Which in time past was to you unprofitable, but now profitable to you and to me: whom I have sent again. “He was your slave, and therefore I have sent him back to you.” 12. You therefore receive him, that is, my own heart. “Look upon him as though he were my very heart and receive him as you would receive me if I could go to you.” 13, 14. Whom I would have retained with me, that in your place he might have ministered unto me in the bonds of the Gospel: but without your permission would I do nothing; that your benefit should not be as itwere of necessity, but willingly. “I would have kept him,” says Paul, “for I need someone to be my companion, to comfort me in my distress. But I would not do it without asking your permission, lest I should seem to take advantage of you. Though I know that you would willingly consent to it, yet, nevertheless, that it might be perfectly voluntary on your part, I have sent him back to you, that you may do as you will with him.” 15-17. For perhaps he therefore departed for a season, that you should receive himforever; not now as a servant, but above a servant, a beloved Brother, especially to me, but how much more unto you, both in the flesh, and in the Lord? If you count me therefore a partner. “If you have true fellowship and communion with me” 17. Receive him as myself. How beautifully this is put all through! It very much reminds me of our Lord Jesus Christ, who seems to say to the Divine Father, “This poor child is in fellowship with Me. Receive him, therefore, as Myself.” And this is just what God does in the case of repenting and believing sinners He receives them just as if He could see Christ in them. 18. If he has wronged you, or owes you anything, put that on my account. How generously this is put by this poor prisoner at Rome and how gloriously, in this, he is like our Master who stands as Surety for us! 19. I, Paul, have written it with my own hand, I will repay it: albeit I do not say to you how you owe unto me even your own self besides. Paul had been the means of Philemon’s conversion, so he was immeasurably in debt to the Apostle. But Paul only gently reminds him of the fact as a reason why he should deal kindly with Onesimus for his sake. 20. Yes, Brother, let me havejoy of you inthe Lord: refresh my heart in the Lord. “You have refreshed others, then, surely, you will not now let me be without refreshment! You have been very kind to all sorts of saints, then you cannot be unkind to the man who is your own spiritual father.” 21. Having confidence in your obedience I wrote unto you,knowing that you will do more than I say. This is delicately yet forcibly put, and we feel certain that Philemon must have done as Paul wished, even though we have no record of the fact. 22-25. But withal prepare me also a lodging:for I trust that through your prayersI shall be given unto you. There salute you Epaphras, my fellow prisoner in Christ Jesus; Marcus, Aristarchus, Demas, Lucas, my fellow laborers. The Grace of our Lord Jesus Christ be with your spirit. Amen.

Adapted from The C. H. Spurgeon Collection,Version 1.0, Ages Software, 1.800.297.4307 PRAY THE HOLY SPIRIT WILL USE THIS SERMON TO BRING MANY TO A SAVING KNOWLEDGE OF JESUS CHRIST.