See on 2 Timothy 2:23. For genealogies see on 1 Timothy 1:4.

Strivings about the law (μάχας νομικὰς)

The phrase N.T.o. Comp. 1 Timothy 1:7. Νομικός mostly in Luke. Everywhere except here a lawyer, with the article or τὶς.

Unprofitable (ἀνωφελεῖς)

Only here and Hebrews 7:18.

Vain (μάταιοι)

Only here in Pastorals. Twice in Paul, 1 Corinthians 3:20, cit.; 1 Corinthians 15:17 (note). Very frequent in lxx. The sense is aimless or resultless, as μάταιος εὐχή a prayer which cannot obtain fulfilment. The questions, genealogies, etc., lead to no attainment or advancement in godliness. Comp. ματαιολογία jangling, 1 Timothy 1:6; ματαιολόγοι vain talkers, 1 Timothy 1:10; ματαιότης vanity, Romans 8:20; Ephesians 4:17; ἐματαιώθησαν were made vain, Romans 1:21; μάτην in vain, Matthew 15:9.

Ἁιρετικός heretical, N.T.o. For αἵρεσις heresy see on 1 Peter 2:1.

Admonition (νουθεσίαν)

Only here, 1 Corinthians 10:11; Ephesians 6:4 (note). See on νουθετεῖν to admonish, Acts 20:31.

N.T.o. More than turned away from the right path: rather, turned inside out. Comp. lxx, Deuteronomy 32:20.

Sinneth (ἁμαρτάνει)

See on 1 John 1:9; see on Matthew 1:21, and see on trespasses, Matthew 6:14.

Condemned of himself (αὐτοκατάκριτος)

Better as Rev., self-condemned. N.T.o. olxx, oClass.

There were several cities of this name, one in Cilicia, one in Thrace, and one in Epirus. It is uncertain which one is meant here.

To winter (παραχειμάσαι)

Comp. Acts 27:12; Acts 28:11; 1 Corinthians 16:6. The noun παραχειμασία wintering, Acts 27:12.

Our brethren in Crete.

For necessary uses (εἰς τὰς ἀναγκαίας χρείας)

The phrase N.T.o. With reference to whatever occasion may demand them.

Unfruitful (ἄκαρποι)

Only here in Pastorals. In Paul, 1 Corinthians 14:14; Ephesians 5:11. Not only in supplying the needs, but in cultivating Christian graces in themselves by acts of Christian service.

Better, in faith. The phrase N.T.o. Φιλεῖν to love, only here in Pastorals, and in Paul, only 1 Corinthians 16:22. See on ἀγάπη love, Galatians 5:22. Const. in faith with that love us.

A prisoner for Christ's sake. This is the only salutation in which Paul so styles himself. The word is appropriate to his confinement at Rome. Apostle would not have suited a private letter, and one in which Paul takes the ground of personal friendship and not of apostolic authority. A similar omission of the official title occurs in the Epistles to the Thessalonians and Philippians, and is accounted for on the similar ground of his affectionate relations with the Macedonian churches. Contrast the salutation to the Galatians.

Timothy, our brother

Lit., the brother. Timothy could not be called an apostle. He is distinctly excluded from this office in 2 Corinthians 1:1; Colossians 1:1; compare Philippians 1:1. In Philippians and Philemon, after the mention of Timothy the plural is dropped. In Colossians it is maintained throughout the thanksgiving only. The title brother is used of Quartus, Romans 16:23; Sosthenes, 1 Corinthians 1:1; Apollos, 1 Corinthians 16:12.

Philemon

An inhabitant, and possibly a native of Colossae in Phrygia. The name figured in the beautiful Phrygian legend of Baucis and Philemon, related by Ovid ("Metamorphoses," viii., 626 sqq. See note on Acts 14:11). He was one of Paul's converts (Plm 1:19), and his labors in the Gospel at Colossae are attested by the title fellow-laborer, and illustrated by his placing his house at the disposal of the Colossian Christians for their meetings (Plm 1:2). The statements that he subsequently became bishop of Colossae and suffered martyrdom are legendary.

Read τῇ ἀδελφῇ the (our) sister. Commonly supposed to have been Philemon's wife. The word is not the common Roman name Appia, but is a Phrygian name, occurring frequently in Phrygian inscriptions. It is also written Aphphia, and sometimes Aphia.

Archippus

Possibly the son of Philemon and Apphia. From Colossians 4:17 he would appear to have held some important office in the church, either at Colossae or at Laodicaea, which lay very near. In Colossians his name occurs immediately after the salutation to the Laodicaeans.

Fellow-soldier

In christian warfare. Perhaps at Ephesus. Applied also to Epaphroditus, Philippians 2:25.

The church in thy house

See on Romans 16:5.

Construe with thank. For similar introductory thanksgivings compare Romans 1:8; 1 Corinthians 1:4; Ephesians 1:16; Philippians 1:3; Colossians 1:3; 1 Thessalonians 1:2; 2 Thessalonians 1:3.

Making mention (μνείαν ποιούμενος)

Μνεία primarily means remembrance, so that the phrase expresses the two ideas, mentioning thee when I call thee to mind.

In my prayers (ἐπί)

On the occasions of.

Thy love and faith - toward (πρός) the Lord Jesus and toward (εἰς) all saints

The clauses are arranged crosswise, love referring to saints, faith to Christ. Toward. Two different prepositions are thus translated. Practically the difference is not material, but πρός toward, with πίστις faith is unusual. See 1 Thessalonians 1:8. Εἰς is the preposition of contact; to, unto; faith exerted upon.

Connect with making mention.

The communication of thy faith (ἡ κοινωνία τῆς πίστεώς σου).

Κοινωνία fellowship is often used in the active sense of impartation, as communication, contribution, almsgiving. So Romans 15:26; 2 Corinthians 9:13; Hebrews 13:16. This is the sense here: the active sympathy and charity growing out of your faith.

May become effectual (ἐνεργὴς)

See on James 5:16. This adjective, and the kindred ἐνεργέω to work, be effectual, ἐνέργημα working, operation, and ἐνέργεια energy, power in exercise, are used in the New Testament only of superhuman power, good or evil. Compare Ephesians 1:19; Matthew 14:2; Philippians 2:13; 1 Corinthians 12:10; Hebrews 4:12.

In the knowledge (ἐν ἐπιγνώσει)

In denotes the sphere or element in which Philemon's charity will become effective. His liberality and love will result in perfect knowledge of God's good gifts. In the sphere of christian charity he will be helped to a full experience and appropriation of these. He that gives for Christ's sake becomes enriched in the knowledge of Christ. Knowledge is full, perfect knowledge; an element of Paul's prayer for his readers in all the four epistles of the captivity.

In you

Read in us.

In Christ Jesus (εἰς Χριστὸν Ἱησοῦν)

Connect with may become effectual, and render, as Rev., unto Christ; that is, unto Christ's glory.

Read ἔσχον I had. Connect with I thank in Plm 1:4, giving the reason for thankfulness as it lay in his own heart; as, in Plm 1:5, he had given the reason which lay in outward circumstances.

Bowels (σπλάγχνα)

Rev., hearts. See on 1 Peter 3:8.

Are refreshed (ἀναπέπαυται)

See on Matthew 11:28. Compare 1 Corinthians 16:18; 2 Corinthians 7:13.

Brother

Closing the sentence with a word of affection. Compare Galatians 3:15; Galatians 6:1.

Seeing that I have these proofs of thy love. Connect with I rather beseech (Plm 1:9).

I might be much bold (πολλὴν παῤῥησίαν ἔχων)

Better, as Rev., I have all boldness. Παῤῥησία boldness is opposed to fear, John 7:13; to ambiguity or reserve, John 11:14. The idea of publicity may attach to it as subsidiary, John 7:4.

In Christ

As holding apostolic authority from Christ.

That which is convenient (τὸ ἀνῆκον)

Rev., befitting. Convenient is used in A.V., in the earlier and stricter sense of suitable. Compare Ephesians 5:4. Thus Latimer: "Works which are good and convenient to be done." Applied to persons, as Hooper: "Apt and convenient persons." The modern sense merges the idea of essential fitness. The verb ἀνήκω originally means to come up to; hence of that which comes up to the mark; fitting. Compare Colossians 3:18; Ephesians 5:4. It conveys here a delicate hint that the kindly reception of Onesimus will be a becoming thing.

Being such an one, connect with the previous I rather beseech, and with Paul the aged. Not, being such an one (armed with such authority), as Paul the aged I beseech (the second beseech in Plm 1:10); but, as Rev., for love's sake I rather beseech, being such an one as Paul the aged. The beseech in Plm 1:10 is resumptive. Aged; or ambassador (so Rev., in margin). The latter rendering is supported by πρεσβεύω I am an ambassador, Ephesians 6:10. There is no objection to aged on the ground of fact. Paul was about sixty years old, besides being prematurely aged from labor and hardship. For aged see Luke 1:18; Titus 2:2.

Resuming the beseech of Plm 1:9. I beseech, Irepeat.

Onesimus (Ὁνήσιμον)

The name is withheld until Paul has favorably disposed Philemon to his request. The word means helpful, and it was a common name for slaves. The same idea was expressed by other names, as Chresimus, Chrestus (useful); Onesiphorus (profit-bringer, 2 Timothy 1:16); Symphorus (suitable). Onesimus was a runaway Phrygian slave, who had committed some crime and therefore had fled from his master and hidden himself in Rome. Under Roman law the slave was a chattel. Varro classified slaves among implements, which he classifies as vocalia, articulate speaking implements, as slaves; semivocalia, having a voice but not articulating, as oxen; muta, dumb, as wagons. The attitude of the law toward the slave was expressed in the formula servile caput nullum jus habet; the slave has no right. The master's power was unlimited. He might mutilate, torture, or kill the slave at his pleasure. Pollio, in the time of Augustus, ordered a slave to be thrown into a pond of voracious lampreys. Augustus interfered, but afterward ordered a slave of his own to be crucified on the mast of a ship for eating a favorite quail. Juvenal describes a profligate woman ordering a slave to be crucified. Some one remonstrates. She replies: "So then a slave is a man, is he! 'He has done nothing,' you say. Granted. I command it. Let my pleasure stand for a reason" (vi., 219). Martial records an instance of a master cutting out a slave's tongue. The old Roman legislation imposed death for killing a plough-ox; but the murderer of a slave was not called to account. Tracking fugitive slaves was a trade. Recovered slaves were branded on the forehead, condemned to double labor, and sometimes thrown to the beasts in the amphitheater. The slave population was enormous. Some proprietors had as many as twenty thousand.

Have begotten in my bonds

Made a convert while I was a prisoner.

A play on the word Onesimus profitable. Compare unprofitable (ἀχρεῖος) servant, Matthew 25:30. These plays upon proper names are common both in Greek and Roman literature. Thus Aeschylus on the name of Helen of Troy, the play or pun turning on the root ἑλ, hel, destroy: Helene, helenaus, helandras, heleptolis: Helen, ship-destroyer, man-destroyer, city-destroyer ("Agamemnon," 671). Or, as Robert Browning: "Helen, ship's-hell, man's-hell, city's-hell." So on Prometheus (forethought): "Falsely do the gods call thee Prometheus, for thou thyself hast need of prometheus, i.e., of forethought" ("Prometheus Bound," 85, 86). Or Sophocles on Ajax. Aias (Ajax) cries ai, ai! and says, "Who would have thought that my name would thus be the appropriate expression for my woes?" ("Ajax," 430). In the New Testament, a familiar example is Matthew 16:18; "thou art Petros, and on this petra will I build my church." See on Epaenetus, 2 Corinthians 8:18.

Now profitable

"Christianity knows nothing of hopeless cases. It professes its ability to take the most crooked stick and bring it straight, to flash a new power into the blackest carbon, which will turn it into a diamond" (Maclaren, "Philemon," in "Expositor's Bible").

And to me

The words are ingeniously thrown in as an afterthought. Compare Philippians 2:27; Romans 16:13; 1 Corinthians 16:18. A strong appeal to Philemon lies in the fact that Paul is to reap benefit from Onesimus in his new attitude as a christian brother.

Rev., sent back. The epistolary aorist, see on 1 Peter 5:12. Our idiom would be I send back. That Onesimus accompanied the letter appears from Colossians 4:7-9.

Thou therefore receive

Omit, and render αὐτόν him as Rev., in his own person; his very self.

Rev., I would fain. See on Matthew 1:19. The imperfect tense denotes the desire awakened but arrested. See on I would, Plm 1:14.

With me (πρὸς εμαυτὸν)

The preposition expresses more than near or beside. It implies intercourse. See on with God, John 1:1.

In thy stead (ὑπὲρ σοῦ)

Rev., correctly, in thy behalf. A beautiful specimen of christian courtesy and tact; assuming that Philemon would have desired to render these services in person.

In the bonds of the Gospel

Connect with me. Bonds with which he is bound for the sake of the Gospel: with which Christ has invested him. A delicate hint at his sufferings is blended with an intimation of the authority which attaches to his appeal as a prisoner of Christ. This language of Paul is imitated by Ignatius. "My bonds exhort you" (Tralles, 12). "He (Jesus Christ) is my witness, in whom I am bound" (Philadelphia, 7). "In whom I bear about my bonds as spiritual pearls" (Ephesians, 11). "In the bonds which I bear about, I sing the praises of the churches" (Magnesians, 1).

Compare I would, Plm 1:13. Here the aorist tense and the verb meaning to will denote a single, decisive resolution.

As it were of necessity (ὡς κατὰ ἀνάγκην)

Ὡς as it were, Rev., as, marks the appearance of necessity. Philemon's kindly reception of Onesimus must not even seem to be constrained.