Philemon 1 · Robertson's Word Pictures
1A prisoner of Christ Jesus (desmios Christou Iesou). As verse 9 and in Eph 3:1; 4:1 . Old adjective from desmos (bond, deo, to bind). Apparently used here on purpose rather than apostolos as more effective with Philemon and a more touching occasion of pride as Paul writes with his manacled right hand.
Timothy (Timotheos). With Paul in Ephesus (Ac 19:22 ) and probably known to Philemon. Associated with Paul also in I and II Thess., II Cor., Philipp., Col.
To Philemon (Philemon). A resident of Colossae and a convert of Paul's (verse 19), perhaps coming to Ephesus while Paul was there when his ministry had so much influence over the province of Asia (Ac 19:9f., 26; 1Co 16:19 ). The name Philemon occurs in the legend of Baucis and Philemon (Ovid's Metamorphoses), but with no connection with the brother here. He was active in the church in Colossae ("our co-worker," sunergo emon) and was beloved (agapeto) by Paul.
2To Apphia our sister (Apphia te adelphe). Dative case in address. A common name in Phrygian inscriptions and apparently the wife of Philemon. "Sister" is in the Christian sense.
To Archippus (Archippo). Dative case in address. It is uncertain whether he is the son of Philemon or not. Apparently he is prominent in the church in Colossae, possibly even pastor, probably not in Laodicea as some understand Col 4:17 to imply.
Fellow-soldier (sunstratiote). Old word, only here and Php 2:25 in N.T. In metaphorical sense. Perhaps while Paul was in Ephesus.
To the church in thy house (te kat' oikon sou ekklesia). The church that met in the house of Philemon. In large cities there would be several meeting-places. Before the third century there is no certain evidence of special church buildings for worship (White, Exp. Grk. T.). See Ac 12:12 for Mary's house in Jerusalem, 1Co 16:19 for the house of Aquila and Prisca in Ephesus, Ro 16:5 for the house of Prisca and Aquila in Rome, Col 4:15 for the house of Nympha in Laodicea.
4Always (pantote). Goes with eucharisto though so far away in the Greek sentence.
Making mention of thee (mneian sou poioumenos). See 1Th 1:2 for this phrase.
In (ep). Upon the occasion of.
5Hearing (akouon). Through Epaphras (Col 1:7,8; 4:12 ), possibly from Onesimus also.
And towards all the saints (ka eis pantas tous agious). He spoke of "thy love and faith" (sou ten agapen ka ten pistin) "towards the Lord Jesus" (pros ton Kurion Iesoun) and by a sort of momentum (Vincent) he carries both words over to the saints, though it can be explained as chiasm (Ga 4:4 ) also.
6That (opos). Rather than the more common final particle ina. Connected with mneian poioumenos.
The fellowship of thy faith (e koinonia tes pisteos sou). Partnership like Php 1:5 in (objective genitive, pisteos).
Effectual (energes). Common adjective, like energos (at work), in N.T. only here, 1Co 16:9; Heb 4:12 . Papyri use energos of a mill in working order, of ploughed land, etc.
In you (en umin). Some MSS. have en emin (in us), itacism and common.
7I had (eschon). Ingressive second aorist active indicative of echo, not eichomen as the Textus Receptus has it. Paul refers to his joy when he first heard the good news about Philemon's activity (verse 5).
The hearts (ta splanchna). See Php 1:8 for this use of this word for the nobler viscera (heart, lungs, liver) and here for the emotional nature.
Have been refreshed (anapepauta). Perfect passive indicative of old compound verb anapauo as in Mt 11:28 , a relief and refreshment whether temporary (Mr 6:31 ) or eternal (Re 14:13 ).
8Though I have (echon). Concessive participle (present active).
That which is befitting (to anekon). Neuter singular accusative of the articular participle (present active) of aneko, to come up to requirements and so to be befitting. For idea in aneko, see Col 3:18; Eph 5:4 . This idiom is in later writers.
I rather beseech (mallon parakalo). Rather than command (epitasso) which he has a perfect right to do.
9Paul the aged (Paulos presbutes). Paul is called neanias (a young man) at the stoning of Stephen (Ac 7:58 ). He was perhaps a bit under sixty now. Hippocrates calls a man presbutes from 49 to 56 and geron after that. The papyri use presbutes for old man as in Lu 1:18 of Zacharias and in Tit 2:2 . But in Eph 6:20 Paul says presbeuo en aluse (I am an ambassador in a chain). Hence Lightfoot holds that here presbutes = presbeutes because of common confusion by the scribes between u and eu. In the LXX four times the two words are used interchangeably. There is some confusion also in the papyri and the inscriptions. Undoubtedly ambassador (presbeutes) is possible here as in Eph 6:20 (presbeuo) though there is no real reason why Paul should not term himself properly "Paul the aged."
10For my child (per tou emou teknou). Tender and affectionate reference to Onesimus as his spiritual child.
Whom I have begotten in my bonds (on egennesa en tois desmois). First aorist active indicative of gennao, to beget. See 1Co 4:15 for this figurative sense. Paul is evidently proud of winning Onesimus to Christ though a prisoner himself.
11Onesimus (Onesimon). A common name among slaves and made like Chresimus, Chrestus. The word is from onesis (profit) and that from oninem, to profit, to help.
Who was aforetime unprofitable to thee (ton pote so achreston). "The once to thee useless one." Play (pun) on the meaning of the name Onesimus (onesimos, useful) as once "useless" (achrestos, verbal adjective, a privative and chraoma, to use).
But now is profitable to thee and to me (nun de so ka emo euchreston). "But now to thee and to me useful." Still further play on the name Onesimus by euchreston (verbal adjective from eu and chraoma, to use). Ethical dative here (soi, emo).
12I have sent back (anepempsa). Epistolary aorist. As it will look when Onesimus arrives.
In his own person (auton). "Himself," intensive pronoun with on (whom).
My very heart (ta ema splanchna). As in verse 7. He almost loves Onesimus as his own son.
13I would fain have kept (eboulomen katechein). Imperfect middle and present infinitive, "I was wishing to hold back." Again from the standpoint of the arrival of Onesimus.
In thy behalf (uper sou). So "in thy stead," "in place of thee."
He might minister (diakone). Present active subjunctive (retained after eboulomen) with ina, purpose continued, "that he might keep on ministering."
14Without thy mind (choris tes ses gnomes). Judgment, purpose (1Co 1:10; 7:25 ). Ablative case with choris (apart from).
I would do nothing (ouden ethelesa poiesa). First aorist active indicative of thelo, I decided, I wished, decision reached (cf. eboulomen in verse 13.
Thy goodness (to agathon sou). Neuter articular adjective (thy good deed).
As of necessity (os kata ananken). "As if according to compulsion." See 2Co 9:7 .
But of free will (alla kata ekousion). According to what is voluntary (Nu 15:3 ). Perhaps tropon (way, manner) is to be understood with the adjective ekousios (old word, here alone in N.T.), from ekon (1Co 9:17; Ro 8:20 ).
15Perhaps (tacha). Old adverb, in N.T. only here and Ro 5:7 .
That thou shouldst have him (ina auton apecheis). Final clause with ina and present active subjunctive of apecho, to have back, "that thou might keep on having him back."
For ever (aionion). "Eternal," here and hereafter. Surely a noble thing for Paul to say and a word that would touch the best in Philemon.
16No longer as a servant (ouket os doulon). "No longer as a slave." So it has to be here. So it should be always. Paul sends Onesimus, the converted runaway slave, back to his legal master, but shows that he expects Philemon the Christian to treat Onesimus as a brother in Christ, not as a slave.
But more than a servant (all' uper doulon). "But beyond a slave."
A brother beloved (adelphon agapeton). A brother in Christ.
How much rather to thee (poso de mallon so). "By how much more to thee," because of Philemon's legal ownership of this now Christian slave. "In the flesh Philemon had the brother for a slave; in the Lord he had the slave for a brother" (Meyer).
17If then thou countest me a partner (e oun me echeis koinonon). As I assume that you do, condition of the first class.
Receive him as myself (proslabou auton os eme). "Take him to thyself (indirect second aorist middle of proslambano as in Ac 18:26 ) as myself." Surpassing delicacy and consummate tact. These words sound the death-knell of human slavery wherever the spirit of Christ is allowed to have its way. It has been a long and hard fight to break the shackles of human bondage even in Christian countries and there are still millions of slaves in pagan and Mohammedan lands. Paul wrote these words with wisdom and courage and sincerity.
18But if he hath wronged thee at all (e de t edikese se). Condition of the first class, assumed to be true. Onesimus did wrong (edikese, first aorist active indicative of adikeo, to wrong, without justice). He had probably robbed Philemon before he ran away.
Or oweth (e opheile). Delicate way of putting the stealing.
Put that to mine account (touto emo elloga). Present active imperative of ellogao. In the Koine verbs in -eo often appear in -ao like eleeo, eleao. So with ellogeo as ellogao, late verb in inscriptions and papyri (Deissmann, Light, etc., p. 84), though in N.T. only here and Ro 5:13 . It means to set to one's account.
19Write (egrapsa). Epistolary aorist.
With mine hand (te eme cheir). Instrumental case and a note of hand that can be collected. See 2Th 3:17; 1Co 16:21; Col 4:18 .
I will repay it (ego apotiso). Future active indicative of apotino (apotio) to pay back, to pay off. The more usual word was apodoso. This is Paul's promissory note. Deissmann (Light, etc., p. 331) notes how many of the papyri are concerning debts.
That I say not (ina me lego). Neat idiom as in 2Co 9:4 , delicately reminding Philemon that Paul had led him also to Christ.
Thou owest to me even thine own self besides (ka seauton mo prosopheileis). Old verb, only here in N.T., Paul using the verb opheilo of verse 18 with pros added. He used every available argument to bring Philemon to see the higher ground of brotherhood in Christ about Onesimus.
20Let me have joy of thee (ego sou onaimen). Second aorist middle optative of oninem, old verb, only here in N.T. Optative the regular construction for a wish about the future. "May I get profit from thee in the Lord."
Refresh my heart in Christ (anapauson mou ta splanchna en Christo). See verse 7 for anapauson (first aorist active imperative of anapauo) and splanchna (3 times in this letter, 7,12,20 ).
21Obedience (upakoe). "Compliance" seems less harsh to us in the light of 9.
I write (egrapsa). Epistolary aorist again.
Even beyond what I say (ka uper a lego). That can only mean that Paul "knows" (eidos, second perfect active participle of oida) that Philemon will set Onesimus free. He prefers that it come as Philemon's idea and wish rather than as a command from Paul. Paul has been criticized for not denouncing slavery in plain terms. But, when one considers the actual conditions in the Roman empire, he is a wise man who can suggest a better plan than the one pursued here for the ultimate overthrow of slavery.
22But withal (ama de). Along with your kindly reception of Onesimus. On ama, see Ac 24:26; 27:40 .
A lodging (xenian). Old word from xenos, stranger. In N.T. only here and Ac 28:23 .
I shall be granted unto you (charisthesoma umin). First future passive of charizoma. Used either as a favour as here and Ac 3:14 or for destruction (Ac 25:11 ).
23Epaphras (Epaphras). The Colossian preacher who apparently started the work in Colossae, Hierapolis, and Laodicea, and who had come to Rome to enlist Paul's help in the fight against incipient Gnosticism in the Lycus Valley.
My fellow-prisoner (o sunaichmalotos mou). See on Ro 16:7 for this word, also in Col 4:10 . Used metaphorically like the verb aichmalotizo in 2Co 10:5 , though some hold that Epaphras became a prisoner with Paul in Rome.
24The other "co-workers" (sunergo) here (Mark, Aristarchus, Demas, Luke) are all named in detail in Col 4:10-14 with kindly words.
25Grace (e charis). This great word occurred in the greeting (verse 3) as it does in the farewell.
THE EPISTLE TO THE HEBREWS
BY WAY OF INTRODUCTION
UNSETTLED PROBLEMS
Probably no book in the New Testament presents more unsettled problems than does the Epistle to the Hebrews. On that score it ranks with the Fourth Gospel, the Apocalypse of John, and Second Peter. But, in spite of these unsolved matters, the book takes high rank for its intellectual grasp, spiritual power, and its masterful portrayal of Christ as High Priest. It is much briefer than the Fourth Gospel, but in a sense it carries on further the exalted picture of the Risen Christ as the King-Priest who reigns and pleads for us now.
THE PICTURE OF CHRIST
At once we are challenged by the bold stand taken by the author concerning the Person of Christ as superior to the prophets of the Old Testament because he is the Son of God through whom God has spoken in the new dispensation (Heb 1:1-3 ), this Son who is God's Agent in the work of creation and of grace as we see it stated in Php 2:5-11; Col 1:13-20; Joh 1:1-18 . This high doctrine of Jesus as God's Son with the glory and stamp of God's nature is never lowered, for as God's Son he is superior to angels (Heb 1:4-2:4 ), though the humanity of Jesus is recognized as one proof of the glory of Jesus (Heb 2:5-18 ). Jesus is shown to be superior to Moses as God's Son over God's house (Heb 3:1-4:13 ), But the chief portion of the Epistle is devoted to the superiority of Jesus Christ as priest to the work of Aaron and the whole Levitical line (Heb 4:14-12:3 ). Here the author with consummate skill, though with rabbinical refinements at times, shows that Jesus is like Melchizedek and so superior to Aaron (Heb 4:14-7:28 ), works under a better covenant of grace (Heb 8:1-13 ), works in a better sanctuary which is in heaven (Heb 9:1-12 ), offers a better sacrifice which is his own blood (Heb 9:13-10:18 ), and gives us better promises for the fulfilment of his task (Heb 10:19-12:3 ). Hence this Epistle deserves to be called the Epistle of the Priesthood of Christ. So W. P. Du Bose calls his exposition of the book, High Priesthood and Sacrifice (1908). This conception of Christ as our Priest who offered himself on the Cross and as our Advocate with the Father runs all through the New Testament (Mr 10:46; Mt 20:28; Joh 10:17; Mt 26:28; Ro 8:32; 1Pe 1:18f.; 1Jo 2:1f.; Re 5:9 , etc.). But it is in Hebrews that we have the full-length portrait of Jesus Christ as our Priest and Redeemer. The Glory of Jesus runs through the whole book.
THE STYLE
It is called an epistle and so it is, but of a peculiar kind. In fact, as has been said, it begins like a treatise, proceeds like a sermon, and concludes like a letter. It is, in fact, more like a literary composition than any other New Testament book as Deissmann shows: "It points to the fact that the Epistle to the Hebrews, with its more definitely artistic, more literary language (corresponding to its more theological subject matter), constituted an epoch in the history of the new religion. Christianity is beginning to lay hands on the instruments of culture; the literary and theological period has begun" (Light from the Ancient East, pp. 70f.). But Blass (Die Rhythmen der asianischen und romischen Kunstprosa, 1905) argues that the author of Hebrews certainly and Paul probably were students of Greek oratory and rhetoric. He is clearly wrong about Paul and probably so about the author of Hebrews. There is in Hebrews more of "a studied rhetorical periodicity" (Thayer), but with many "parenthetical involutions" (Westcott) and with less of "the impetuous eloquence of Paul." The eleventh chapter reveals a studied style and as a whole the Epistle belongs to the literary Koin rather than to the vernacular. Moulton (Cambridge Biblical Essays, p. 483) thinks that the author did not know Hebrew but follows the Septuagint throughout in his abundant use of the Old Testament.
THE AUTHOR
Origen bluntly wrote: "Who wrote the Epistle God only knows certainly" as quoted by Eusebius. Origen held that the thoughts were Paul's while Clement of Rome or Luke may have written the book. Clement of Alexandria (Eusebius says) thought that Paul wrote it in Hebrew and that Luke translated it into Greek. No early writer apparently attributed the Greek text to Paul. Eusebius thought it was originally written in Hebrew whether by Paul or not and translated by Clement of Rome. But there is no certainty anywhere in the early centuries. It was accepted first in the east and later in the west which first rejected it. But Jerome and Augustine accepted it. When the Renaissance came Erasmus had doubts, Luther attributed it to Apollos, Calvin denied the Pauline authorship. In North Africa it was attributed to Barnabas. In modern times Harnack has suggested Priscilla, but the masculine participle in Heb 11:32 (me diegoumenon) disposes of that theory. The oldest Greek MSS. (Aleph A B) have simply Pros Hebraious as the title, but they place it before the Pastoral Epistles, while the Textus Receptus puts it after the Pastoral Epistles and Philemon. In the light of all the facts one can only make a guess without a sense of certainty. For myself I should with Luther guess Apollos as the most likely author of this book which is full of the Spirit of God.
THE RECIPIENTS
If the title is allowed to be genuine or a fair interpretation of the Epistle, then it is addressed to Jewish (Hebrew) Christians in a local church somewhere. Dr. James Moffatt in his Commentary (pp. xv to xvii) challenges the title and insists that the book is written for Gentile Christians as truly as First Peter. He argues this largely from the author's use of the LXX. For myself Dr. Moffatt's reasons are not convincing. The traditional view that the author is addressing Jewish Christians in a definite locality, whether a large church or a small household church, is true, I believe. The author seems clearly to refer to a definite church in the experiences alluded to in Heb 10:32-34 . The church in Jerusalem had undergone sufferings like these, but we really do not know where the church was. Apparently the author is in Italy when he writes (Heb 13:24 ), though "they of Italy" (o apo tes Italias) can mean those who have come from Italy. These Jewish Christians may even have lived in Rome itself.
THE DATE
Here again modern scholars differ widely. Westcott places it between A.D. 64 and 67. Harnack and Holtzmann prefer a date between 81 and 96. Marcus Dods argues strongly that the Epistle was written while the temple was still standing. If it was already destroyed, it is hard to understand how the author could have written Heb 10:1f. : "Else would they not have ceased to be offered?" And in Heb 8:13 "nigh to vanishing away" (engus aphanismou) is only intelligible with the temple service still going on. The author makes use of the tabernacle instead of the temple because the temple was patterned after the tabernacle. On the other hand, the mention of Timothy in Heb 13:23 as being "set free" (apolelumenon) raises an inquiry concerning Paul's last plea to Timothy to come to him in Rome (2Ti 4:11-13 ). Apparently Timothy came and was put in prison. If so, since Paul was put to death before Nero's own death (June 8, A.D. 68), there is left only the years 67 to 69 A.D. as probable or even possible. It is thus the last of the New Testament books before the Johannine Writings all of which come towards the close of the century and after the destruction of Jerusalem.
THE PURPOSE
The author states it repeatedly. He urges the Jewish Christians to hold fast the confession which they have made in Jesus as Messiah and Saviour. Their Jewish neighbours have urged them to give up Christ and Christianity and to come back to Judaism. The Judaizers tried to make Jews out of Gentile Christians and to fasten Judaism upon Christianity with a purely sacramental type of religion as the result. Paul won freedom for evangelical and spiritual Christianity against the Judaizers as shown in the Corinthian Epistles, Galatians, and Romans. The Gnostics in subtle fashion tried to dilute Christianity with their philosophy and esoteric mysteries and here again Paul won his fight for the supremacy of Christ over all these imaginary aeons (Colossians and Ephesians). But in Hebrews the author is battling to stop a stampede from Christ back to Judaism, a revolt (apostasy) in truth from the living God. These Jews argued that the prophets were superior to Jesus, the law came by the ministry of angels, Moses was greater than Jesus, and Aaron than Jesus. The author turns the argument on the Jews and boldly champions the Glory of Jesus as superior at every point to all that Judaism had, as God's Son and man's Saviour, the crown and glory of the Old Testament prophecy, the hope of mankind. It is the first great apologetic for Christianity and has never been surpassed. Moffatt terms it "a profound homily."
SOME BOOKS ON HEBREWS
ANDEL, De Brief aan de Hebraer (1906). ANDERSON, R., The Hebrews Epistle in the Light of the Types (1911). AYLES, Destination, Date and Authorship of the Epistle to the Hebrews (1899). BAILEY, Leading Ideas of the Epistle to the Hebrews (1907). BLASS, F., Brief an die Hebraer, Text, Angabe der Rhythmen (1903). BLEEK, F., Der Hebraerbrief Erklart (1840). BRUCE, A. B., The Epistle to the Hebrews (1899). DALE, R. W., The Jewish Temple in the Christian Church (1865). DAVIDSON, A. B., The Epistle to the Hebrews (1882). DELITZSCH, F., Commentary on the Hebrews (1857). DIBELIUS, M., Der Verfasser des Hebraerbriefes (1910). DODS, M., Expositor's Greek Testament (1910). DU BOSE, W. P., High Priesthood and sacrifice (1908). EDWARDS, T. C., Expositor's Bible (1888). FARRAR, F. W., Cambridge Greek Testament (1893). GOODSPEED, E. J., Bible for Home and School (1908). GRIFFTH-THOMAS, W. H., Let Us Go On (1923). HEIGL, Verfalser und Addresse des Briefes an die Hebraer (1905). HOLLMANN, Schriften d. N. T. 2 Aufl. (1907). KENDRICK, A. C., American Commentary (1890). LIDGETT, J. S., Sonship and Salvation (1921). LOWRIE, An Explanation of Hebrews (1921). LUNEMANN, G., Meyer Komm. (1882). MACFADYEN, J. F., Through the Eternal Spirit (1925). MACNEILL, The Christology of the Epistle to the Hebrews (1914). MENEGOZ, E., La Theologie de l'epitre aux Hebreaux (1894). MILLIGAN, G., The Theology of the Epistle to the Hebrews (1899). MOFFATT JAMES, Int. and Cosit. Comm. (1924) MOULE, H. C., Messages from the Epistle to the Hebrews (1909). MURRAY, ANDREW, Devotional Commentary. NAIRNE, A., The Epistle of Priesthood (1913). NAIRNE, A., The Alexandrian Gospel (1917). PEAKE, A. S., New Century Bible (1904). PORTER, S. J., The Twelve-Gemmed Crown (1913). RENDALL, F., The Theology of the Hebrew Christians (1886). RIGGENBACH, M., Zoeckler Komm. 2 Aufl. (1913). ROTHERHAM, The Epistle to the Hebrews (1906). SAPHIR, A., Exposition of Hebrews. SCOTT, E. F., The Epistle to the Hebrews (1922). SEEBERG, A., Der Brief an die Hebraer (1912). SLOT, De Letterkundige Vorm van den Brief aan de Hebraer (1912). SODEN, VON, Hand-Comm. (1899). THOLUCK, A., Komm. zum Briefe an die Hebraer. VAUGHAN, C. J., Epistle to the Hebrews (1899). WADE, The Epistle to the Hebrews (1923). WEISS, B., Meyer-Komm. 6 Aufl. (1902). WEISS, B., Der Hebraerbrief in Zeitgeschichtlicher Bekuch- tung (1910). WELCH, Authorship of the Epistle to the Hebrews (1899). WESTCOTT, B. F., Epistle to the Hebrews (3rd ed. 1906). WICKHAM, E. C., Westminster Comm. (1910). WINDISCH, H., Handbuch zum N.T. (1913). WREDE, W., Das literarisches Ratsel des Hebraerbriefs_ (1906).
Hebrews 1