J. B. Lightfoot on Philemon 1

^1ΠΑΥΛΟΣ, δέσμιος Χριστοῦ Ἰησοῦ καὶ Τιμόθεος ὁ ἀδελφὸς, Φιλήμονι τῷ ἀγαπητῷ καὶ συνεργῷ ἡμῶν ^2καὶ Ἀπφίᾳ τῇ ἀδελφῇ καὶ Ἀρχίππῳ τῷ συνστρατίωτῃ ἡμῶν καὶ τῇ κατ’ οἶκόν σου ἐκκλησίᾳ· ^3χάρις ὑμῖν 1–3. ‘PAUL, now a prisoner of Christ Jesus, and TIMOTHY a brother in the faith, unto PHILEMON our dearly-beloved and fellow-labourer in the Gospel, and unto APPHIA our sister, and unto ARCHIPPUS our fellow-soldier in Christ, and to the Church which assembles in thy house. Grace and peace to you all from God our Father and the Lord Jesus Christ.’ 1. δέσμιος] The authoritative title of ‘Apostle’ is dropped, because throughout this letter St Paul desires to entreat rather than to command (ver. 8, 9); see the note on Phil. i. 1. In its place is substituted a designation which would touch his friend’s heart. How could Philemon resist an appeal which was penned within prison walls and by a manacled hand? For this characteristic reference to his ‘bonds’ see the note on ver. 13. Τιμόθεος] Timothy seems to have been with St Paul during a great part of his three years’ sojourn in Ephesus (Acts xix. 22), and could hardly have failed to make the acquaintance of Philemon. For the designation ὁ ἀδελφός applied to Timothy see the note on Col. i. 1. Φιλήμονι κ.τ.λ.] On the persons here addressed, and the language in which they are described, see the introduction p. 369 sq. συνεργῷ] It would probably be during St Paul’s long sojourn at Ephesus that Philemon had laboured with him: see above p. 31 sq. ἡμῶν] should probably be attached to ἀγαπητῷ as well as to συνεργῷ; comp. Rom. xvi. 5, 8, 9, 1 Cor. x. 14, Phil. ii. 12. 2. τῇ ἀδελφῇ] For this the received text has τῇ ἀγαπητῇ. Internal probabilities can be urged in favour of both readings. On the one hand ἀγαπητῇ might have been introduced for the sake of conformity to the preceding ἀγαπητῷ; on the other ἀδελφῇ might have been substituted for ἀγαπητῇ on grounds of false delicacy. Theodore of Mopsuestia (_Spicil. Solesm._ I. p. 154), who had the reading ἀγαπητῇ, feels an apology necessary: ‘Istius temporis (i.e. of the present time) homines propemodum omnes in crimine vocandos esse existimant, modo si audierint nomen charitatis. Apostolus vero non sic sentiebat; sed contrario etc.’ I have preferred τῇ ἀδελφῇ, because the preponderance of ancient authority is very decidedly in its favour. συνστρατιώτῃ] These spiritual campaigns, in which Archippus was his comrade, probably took place while St Paul was at Ephesus (A.D. 54–57). For the word συνστρατιώτης see Phil. ii. 25. The metaphor of στρατεία, στρατεύεσθαι, is common in St Paul. τῇ κατ’ οἶκον κ.τ.λ.] probably at Colossæ; see above p. 370 sq. For the meaning of the expression see the note on Col. iv. 15.

καὶ εἰρήνη ἀπὸ Θεοῦ πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ. ^4Εὐχαριστῶ τᾷ Θεῷ μου πάντοτε, μνείαν σου ποιούμενος ἐπὶ τῶν προσευχῶν μου, ^5ἀκούων σου τὴν ἀγάπην 4–7. ‘I never cease to give thanks to my God for thy well-doing, and thou art ever mentioned in my prayers. For they tell me of thy love and faith—thy faith which thou hast in the Lord Jesus, and thy love which thou showest towards all the saints; and it is my prayer that this active sympathy and charity, thus springing from thy faith, may abound more and more, as thou attainest to the perfect knowledge of every good thing bestowed upon us by God, looking unto and striving after Christ. For indeed it gave me great joy and comfort to hear of thy loving-kindness, and to learn how the hearts of God’s people had been cheered and refreshed by thy help, my dear brother’. The Apostle’s thanksgiving and intercessory prayer (ver. 4)—the cause of his thanksgiving (ver. 5)—the purport of his prayer (ver. 6)—the joy and comfort which he has in Philemon’s good deeds (ver. 7)—this is the very simple order of topics in these verses. But meanwhile all established principles of arrangement are defied in the anxiety to give expression to the thought which is uppermost for the moment. The clause ἀκούων κ.τ.λ. is separated from εὐχαριστῶ κ.τ.λ., on which it depends, by the intervening clause μνείαν σου κ.τ.λ. which introduces another thought. It itself interposes between two clauses μνείαν σου κ.τ.λ. and ὅπως ἡ κοινωνία κ.τ.λ., which stand in the closest logical and grammatical connexion with each other. Its own component elements are dislocated and inverted in the struggle of the several ideas for immediate utterance. And lastly, in χαρὰν γὰρ κ.τ.λ. there is again a recurrence to a topic which has occurred in an earlier part of the sentence (τὴν ἀγάπην ... εἰς πάντας τοὺς ἁγίους) but which has been dropped, before it was exhausted, owing to the pressure of another more importunate thought. 4. Εὐχαριστῶ] See the note on 1 Thess. i. 2. πάντοτε] should probably be taken with εὐχαριστῶ (rather than with μνείαν κ.τ.λ.), according to St Paul’s usual collocation in these opening thanksgivings: see the notes on Col. i. 3, Phil. i. 3. μνείαν σου κ.τ.λ.] ‘_making mention of thee_.’ For μνείαν ποιεῖσθαι see the note on 1 Thess. i. 2. Here the ‘mention’ involves the idea of intercession _on behalf of_ Philemon, and so introduces the ὅπως κ.τ.λ. of ver. 6. See the note there. 5. ἀκούων] This information would probably come from Epaphras (Col. i. 7, 8, iv. 12) rather than from Onesimus. The participle is connected more directly with εὐχαριστῶ than with the intervening words, and explains the grounds of the Apostle’s thanksgiving. τὴν ἀγάπην κ.τ.λ.] i.e. ‘the faith which thou hast towards the Lord Jesus Christ and the love which thou showest to all the saints.’ The logical order is violated, and the clauses are inverted in the second part of the sentence, thus producing an example of the figure called chiasm; see Gal. iv. 4, 5. This results here from the Apostle’s setting down the thoughts in the sequence in which they occur to him, without paying regard to symmetrical arrangement. The first and prominent thought is Philemon’s love. This suggests the mention of his faith, as the source from which it springs. This again requires a reference to the object of faith. And then at length comes the deferred sequel to the first thought—the range and comprehensiveness of his love. The transition from the object of faith to the object of love is more easy, because the love is represented as springing from the faith. Some copies transpose the order, reading τὴν πίστιν καὶ τὴν ἀγάπην—an obvious emendation. Others would obviate the difficulty by giving to πίστιν the meaning ‘fidelity, stedfastness’: Winer § 1. p. 511 sq. Thus they are enabled to refer both words, πίστιν καὶ ἀγάπην, equally to both the clauses which follow. But, though this is a legitimate sense of πίστις in St Paul (see _Galatians_, p. 155), yet in immediate connexion with ἣν ἔχεις πρὸς τὸν Κύριον Ἰησοῦν, it is hardly possible that the word can have any other than its proper theological meaning. See the opening of the contemporary epistle, Col. i. 4.

καὶ τὴν πίστιν ἣν ἔχεις πρὸς τὸν Κύριον Ἰησοῦν καὶ εἰς πάντας τοὺς ἁγίους, ^6ὅπως ἡ κοινωνία τῆς πίστέως σου ἐνεργὴς γένηται ἐν ἐπιγνώσει παντὸς ἀγαθοῦ τοῦ ἐν πρὸς κ.τ.λ.] The change of prepositions, πρὸς τὸν Κύριον ‘_towards_ the Lord’ and εἰς τοὺς ἁγίους ‘_unto_ the saints’, deserves attention. It seems to arise from the instinctive desire to separate the two clauses, as they refer to different words in the preceding part of the sentence. Of the two prepositions the former (προ-ς) signifies _direction_ ‘forward to’, ‘towards’; the latter (ἐν-ς) _arrival_ and so _contact_, ‘in-to’, ‘unto.’ Consequently either might be used in either connexion; and as a matter of fact εἰς is much more common with πίστις (πιστεύειν), as it is also with ἀγάπη, πρός being quite exceptional (1 Thess. i. 8 ἡ πίστις ὑμῶν ἡ πρὸς τὸν Θεόν; comp. 2 Cor. iii. 4). But where a distinction is necessary, there is a propriety in using πρός of the faith which aspires _towards_ Christ, and εἰς of the love which is exerted _upon_ men. Some good copies read εἰς here in both clauses. 6. ὅπως κ.τ.λ.] to be taken with μνείαν σου ποιούμενος κ.τ.λ., as giving the aim and purport of St Paul’s prayer. Others connect it with hὲν ἔχεις, as if it described the tendency of Philemon’s faith, ‘ita ut’; but, even if ὅπως could bear this meaning, such a connexion is altogether harsh and improbable. ἡ κοινωνία κ.τ.λ.] Of many interpretations which have been, or might be, given of these words, two seem to deserve consideration. (1) ‘Your friendly offices and sympathies, your kindly deeds of charity, which spring from your faith’: comp. Phil. i. 5 ἐπὶ τῇ κοινωνίᾳ ὑμῶν εἰς τὸ εὐαγγέλιον, Heb. xiii. 16 τῆς εὐποι"ίας καὶ κοινωνίας, whence κοινωνία is used especially of ‘contributions, almsgiving’, Rom. xv. 26, 2 Cor. viii. 4, ix. 13. (2) ‘Your communion with God through faith’: comp. 1 Cor. i. 9, and see also 2 Cor. xiii. 13, 1 Joh. i. 3, 6, 7. The parallel passages strongly support the former sense. Other interpretations proposed are, ‘The participation of others in your faith, through your example’, or ‘your communion with me, springing out of your faith’. This last, which is widely received, is suggested by ver. 17; εἰ κοινωνὸς εἶ, φησί, κατὰ τὴν πίστιν, writes Chrysostom, καὶ κατὰ τὰ ἄλλα ὀφείλεις κοινωνεῖν (comp. Tit. i. 3 κατὰ κοινὴν πίστιν): but it seems quite out of place in this context. ἐνεργής] ‘_effective_’. The Latin translators must have read ἐναργής, for they render the word _evidens_ or _manifesta_. Jerome (_ad loc._) speaks of _evidens_ as the reading of the Latin, and _efficax_ of the Greek text. The converse error appears in the MSS of _Clem. Hom._ xvii. 5, ἐνέργεια for ἐνάργεια. ἐν ἐπιγνώσει κ.τ.λ.] ‘_in the perfect knowledge of every good thing_’. This ἐπίγνωσις, involving as it does the complete appropriation of all truth and the unreserved identification with God’s will, is the goal and crown of the believer’s course. The Apostle does not say ‘in the possession’ or ‘in the performance’ but ‘in the knowledge of every good thing’; for, in this higher sense of knowledge, to know is both to possess and to perform. In all the epistles of the Roman captivity St Paul’s prayer for his correspondents culminates in this word ἐπίγνωσις: see the note on Col. i. 9. This ἐπίγνωσις is the result and the reward of faith manifesting itself in deeds of love, ὅπως ἡ κοινωνία τῆς πίστεως κ.τ.λ. For the sequence comp. Ephes. iv. 13 εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως κ.τ.λ., Tit. i. 1 κατὰ πίστιν ἐκλεκτῶν Θεοῦ καὶ ἐπίγνωσιν ἀληθείας τῆς κατ’ εὐσέβειαν. The ἐπίγνωσις therefore which the Apostle contemplates is Philemon’s own. There is no reference to the force of his example on others, as it is sometimes interpreted, ‘in their recognition of every good thing which is wrought in you’.

ἡμῖν εἰς Χριστόν. ^7χαρὰν γὰρ πολλὴν ἔσχον καὶ παράκλησιν ἐπὶ τῇ ἀγάπῃ σου, ὅτι τὰ σπλάγχνα τῶν ἁγίων ἀναπέπαυται διὰ σοῦ, ἀδελφέ. 6. ἐν ὑμῖν εἰς Χριστόν. τοῦ ἐν ἡμῖν] ‘_which is in us Christians_’, ‘which is placed within our reach by the Gospel’; i.e. the whole range of spiritual blessings, the complete cycle of Christian truth. If the reading τοῦ ἐν ὑμῖν be adopted, the reference will be restricted to the brotherhood at Colossæ, but the meaning must be substantially the same. Though ὑμῖν has somewhat better support, we seem to be justified in preferring ἡμῖν as being much more expressive. In such cases the MSS are of no great authority; and in the present instance scribes would be strongly tempted to alter ἡμῖν into ὑμῖν from a misapprehension of the sense, and a wish to apply the words to Philemon and his household. A similar misapprehension doubtless led in some copies to the omission of τοῦ, which seemed to be superfluous but is really required for the sense. εἰς Χριστόν] ‘_unto Christ_’, i.e. leading to Him as the goal. The words should be connected not with τοῦ ἐν ἡμῖν, but with the main statement of the sentence ἐνεργὴς γένηται κ.τ.λ. 7. χαρὰν γάρ] This sentence again must not be connected with the words immediately preceding. It gives the motive of the Apostle’s thanksgiving mentioned in ver. 4. This thanksgiving was the outpouring of gratitude for the joy and comfort that he had received in his bonds, from the report of Philemon’s generous charity. The connexion therefore is εὐχαριστῶ τῷ Θεῷ μου ...... ἀκούων σου τὴν ἀγάπην ... χαρὰν γὰρ πολλὴν ἔσχον κ.τ.λ. For χαράν the received text (Steph. but not Elz.) reads χάριν, which is taken to mean ‘thankfulness’ (1 Tim. i. 12, 2 Tim. i. 3); but this reading is absolutely condemned by the paucity of ancient authority. τὰ σπλάγχνα] ‘_the heart, the spirits_’. On τὰ σπλάγχνα, the nobler viscera, regarded as the seat of the emotions, see the note on Phil. i. 8. Here the prominent idea is that of terror, grief, despondency, etc. ἀναπέπαυται] ‘_have been relieved, refreshed_’, comp. ver. 20. The compound ἀναπάυεσθαι expresses a temporary relief, as the simple παύεσθαι expresses a final cessation: Plut. _Vit. Lucull._ 5 πολλῶν αὖθις ἀνακινούντων τὸν Μιθριδατικὸν πόλεμον ἔφη Μάρκος

^8 Διὸ πολλὴν ἐν Χριστῷ παρρησίαν ἔχων ἐπιτάσσειν σοι τὸ ἀνῆκον, ^9 διὰ τὴν αγάπην μᾶλλον παρακαλῶ, τοιοῦτος ὢν ὡς Παῦλος πρεσβύτης νυνὶ δὲ καὶ δέσμιος 9. νῦν δὲ καὶ δέσμιος. αὐτὸν _οὐ πεπαῦσθαι_ ἀλλ’ _ἀναπεπαῦσθαι_. Thus it implies ‘relaxation, refreshment,’ as a preparation for the renewal of labour or suffering. It is an Ignatian as well as a Pauline word; _Ephes._ 2, _Smyrn._ 9, 10, 12, _Trall._ 12, _Magn._ 15, _Rom._ 10. ἀδελφέ] For the appeal suggested by the emphatic position of the word, comp. Gal. vi. 18. See also the note on ver. 20 below. 8–17. ‘Encouraged by these tidings of thy loving spirit, I prefer to entreat, where I might command. My office gives me authority to dictate thy duty in plain language, but love bids me plead as a suitor. Have I not indeed a right to command—I Paul whom Christ Jesus long ago commissioned as His ambassador, and whom now He has exalted to the rank of His prisoner? But I entreat thee. I have a favour to ask for a son of my own—one doubly dear to me, because I became his father amidst the sorrows of my bonds. I speak of Onesimus, who in times past was found wholly untrue to his name, who was then far from useful to thee, but now is useful to thee—yea, and to myself also. Him I send back to thee, and I entreat thee to take him into thy favour, for in giving him I am giving my own heart. Indeed I would gladly have detained him with me, that he might minister to me on thy behalf, in these bonds with which the Gospel has invested me. But I had scruples. I did not wish to do anything without thy direct consent; for then it might have seemed (though it were only seeming) as if thy kindly offices had been rendered by compulsion and not of free will. So I have sent him back. Indeed it may have been God’s providential design, that he was parted from thee for a season, only that thou mightest regain him for ever; that he left thee as a slave, only that he might return to thee a beloved brother. This indeed he is to me most of all; and, if to me, must he not be so much more to thee, both in worldly things and in spiritual? If therefore thou regardest me as a friend and companion, take him to thee, as if he were myself’. 8. Διό] i.e. ‘Seeing that I have these proofs of thy love, I prefer to entreat, where I might command’. παρρησίαν] ‘_confidence_’, literally ‘_freedom_’ or ‘_privilege of speech_’; see the notes on Col. ii. 15, Ephes. iii. 12. It was his Apostolic authority which gave him this right to command in plain language. Hence the addition ἐν Χριστῷ. το ἀνῆκον] ‘_what is fitting_’: see the note on Col. iii. 18. 9. διὰ τὴν ἀγάπην] ‘_for love’s sake_’, i.e. ‘having respect to the claims of love’. It is not Philemon’s love (vv. 5, 7,) nor St Paul’s own love, but love absolutely, love regarded as a principle which demands a deferential respect. τοιοῦτος ὢν κ.τ.λ.] ‘_being such an one as Paul an ambassador, and now also a prisoner, of Christ Jesus_’. Several questions of more or less difficulty arise on these words. (1) Is τοιοῦτος ὤν to be connected with or separated from ὡς Παῦλος κ.τ.λ.? If separated, τοιοῦτος ὤν will mean ‘though as an Apostle I am armed with such authority’, and ὡς Παῦλος κ.τ.λ. will describe his condescension to entreaty, ‘yet as simply Paul, etc.’ But the other construction is much more probable for the following reasons., (_a_) τοιοῦτος ὤν so used, implying, as it would, something of a _personal_ boast, seems unlike St Paul’s usual mode of speaking. Several interpreters indeed, taking τοιοῦτος ὤν separately, refer it to ver. 8, ‘seeing that this is my disposition’, i.e. ‘seeing that I desire to entreat’; but τοιοῦτος suggests more than an accidental impulse. (_b_) As τοιοῦτος and ὡς are correlative words, it is more natural to connect them together; comp. Plato _Symp._ 181 E προσαναγκάζειν τὸ τοιοῦτον ὥσπερ καὶ κ.τ.λ., Alexis (Meineke _Fragm. Com._ III. p. 399) τοιοῦτο τὸ ζῆν ἐστιν ὥσπερ ὁι κύβοι. Such passages are an answer to the objection that τοιοῦτος would require some stronger word than ὡς, such as οἷος, ὅς, or ὥστε. Even after such expressions as ὁ ἀυτός, τὸ ἀυτό, instances occur of ὥς (ὥσπερ): see Lobeck _Phryn._ p. 427, Stallbaum on Plat. _Phæd._ 86 A. Indeed it may be questioned whether any word but ὡς would give exactly St Paul’s meaning here. (_c_) All the Greek commentators without a single exception connect the words τοιοῦτος ὢν ὥς Παῦλος together. (2) Assuming that the words τοιοῦτος ὢν ὡς κ.τ.λ. are taken together, should they be connected with the preceding or the following sentence? On the whole the passage is more forcible, if they are linked to the preceding words. In this case the resumptive παρακαλῶ (ver. 10) begins a new sentence, which introduces a fresh subject. The Apostle has before described the character of his appeal; he now speaks of its object. (3) In either connexion, what is the point of the words τοιοῦτος ὢν ὡς Παῦλος κ.τ.λ.? Do they lay down the grounds of his _entreaty_, or do they enforce his right to _command_? If the view of πρεσβύτης adopted below be correct, the latter must be the true interpretation; but even though πρεσβύτης be taken in its ordinary sense, this will still remain the more probable alternative; for, while πρεσβύτης and δέσμιος would suit either entreaty or command, the addition Χριστοῦ Ἰησοῦ suggests an appeal to authority. ὡς Παῦλος] The mention of his personal name involves an assertion of authority, as in Ephes. iii. 1; comp. Gal. v. 2, with the note there. Theodoret writes, ὁ Παῦλον ἀκούσας τῆς οἰκουμένης ἀκούει τὸν κήρυκα, γῆς καὶ θαλάττης τὸν γεωργόν, τῆς ἐκλογῆς τὸ σκεῦος, κ.τ.λ. πρεσβύτης] Comparing a passage in the contemporary epistle, Ephes. vi. 20 ὑπὲρ ὁῦ πρεσβεύω ἐν ἁλύσει, it had occurred to me that we should read πρεσβευτής here, before I was aware that this conjecture had been anticipated by others, e.g. by Bentley (_Crit. Sacr._ p. 93) and by Benson (_Paraphrase etc. on Six Epistles of St Paul_ p. 357). It has since been suggested independently in Linwood’s _Observ. quæd. in nonnulla N. T. loca_ 1865, and probably others have entertained the same thought. Still believing that St Paul here speaks of himself as an ‘ambassador’, I now question whether any change is necessary. There is reason for thinking that in the common dialect πρεσβύτης may have been written indifferently for πρεσβευτής in St Paul’s time; and if so, the form here may be due, not to some comparatively late scribe, but to the original autograph itself or to an immediate transcript. In 1 Macc. xiv. 21 the Sinaitic MS has οι πρεσβυτεροι (a corruption of οι πρεσβυται οι, for the common reading is οἱ πρεσβευτὰι οἱ); in xiv. 22 it reads πρεσβυται Ιουδαιων; but in xiii. 21 πρεσβευτας: though in all passages alike the meaning is ‘ambassadors’. Again the Alexandrian MS has πρεσβυτας in xiii. 21, but πρεσβευται in xiv. 22, and οι πρεσβευτε οι (i.e. οἱ πρεσβευτὰι οἱ) in xiv. 21. In 2 Macc. xi. 34 this same MS has πρεσβυτε, and the reading of the common texts of the LXX (even Tischendorf and Fritzsche) there is πρεσβῦται. Grimm treats it as meaning ‘ambassadors’, without even noticing the form. Other MSS are also mentioned in Holmes and Parsons which have the form πρεσβυτης in 1 Macc. xiii. 21. In 2 Chron. xxxii. 31 again the word for ‘ambassador’ is written thus in the _Vatican_ MS, though the ε is added above the line; and here too several MSS in Holmes and Parsons agree in reading πρεσβύταις. Thus it is plain that, in the age of our earliest extant MSS at all events, the scribes used both forms indifferently in this sense. So also Eusebius on Isaiah xviii. 2 writes ὁ δε Ἀκύλας _πρεσβύτας_ ἐξέδωκεν εἰπών, (Ο ἀποστέλλων ἐν θαλάσσῃ πρεσβύτας. Again in Ignat. _Smyrn._ 11 θεοπρεσβύτης is the form in all the MSS of either recension, though the meaning is plainly ‘an ambassador of God.’ So too in _Clem. Hom._ Ep. Clem. 6 the MSS read ὁ τῆς ἀληθείας πρεσβύτης, which even Schwegler and Dressel tacitly retain. See also Appian _Samn._ 7, where πρεσβευτοῦ is due to the later editors, and _Acta Thomæ_ § 10, where there is a v. l. πρεσβύτης in at least one MS. And probably examples of this substitution might be largely multiplied. The main reason for adopting this reading is the parallel passage, which suggests it very strongly. The difficulty which many find in St Paul’s describing himself as an old man is not serious. On any showing he must have been verging on sixty at this time, and may have been some years older. A life of unintermittent toil and suffering, such as he had lived, would bring a premature decay; and looking back on a long eventful life, he would naturally so think and speak of himself. Thus Roger Bacon (_Opus Majus_ I 10, p. 15, ed. Jebb; _Opus Tertium_ p. 63, ed. Brewer) writes ‘me senem’, ‘nos senes’, in 1267, though he appears to have been not more than fifty-two or fifty-three at the time and lived at least a quarter of a century after (see E. Charles _Roger Bacon, Sa Vie etc._ pp. 4 sq., 40). So too Scott in his fifty-fifth year speaks of himself as ‘an old grey man’ and ‘aged’ (Lockhart’s _Life_ VIII. pp. 327, 357). It is more difficult to understand how St Paul should make his age a ground of appeal to Philemon who, if Archippus was his son, cannot have been much younger than himself. The commentator Hilary says that the Apostle appeals to his friend ‘quasi coævum ætatis’, but this idea is foreign to the context. The comment of Theophylact is, τοιοῦτος ὤν, φησι, _πρεσβευτής_, καὶ ὅυτως ἄξιος ἀκούεσθαι, ὡς εἰκὸς Παῦλον πρεσβύτην, τουτέστι καὶ ἀπὸ τοῦ διδασκαλικοῦ ἀξίωματος καὶ _τοῦ χρόνου_ τὸ αἰδέσιμον ἔχοντα κ.τ.λ. Does he mean to include both meanings in πρεσβύτης? Or is he accidentally borrowing the term ‘ambassador’ from some earlier commentator without seeing its bearing? καὶ δέσμιος] Another title to respect. The mention of his bonds might suggest either an appeal for commiseration or a claim of authority: see the note on ver. 13. Here the addition of Χριστοῦ Ἰησοῦ invests it with the character of an official title, and so gives prominence to the latter idea. To his old office of ‘ambassador’ Christ has added the new title of ‘prisoner’. The genitive Χριστοῦ Ἰησοῦ belongs to πρεσβύτης as well as to δέσμιος, and in both cases describes the person who confers the office or rank.

Χριστοῦ Ἰησοῦ. ^{10}παρακαλῶ σε περὶ τοῦ ἐμοῦ τέκνον, 10. παρακαλῶ σε κ.τ.λ.] St Chrysostom remarks on the Apostle’s withholding the name, until he has favourably disposed Philemon both to the request and to the object of it; τοσούτοις δὲ προλέανας αὐτοῦ τὴν ψυχήν, οὐδὲ εὐθέως ἐνέβαλε τὸ ὄνομα, ἀλλὰ τοσαύτην ποιησάμενος αἴτησιν ἀναβάλλεται κ.τ.λ. The whole passage deserves to be read.

ὃν [ἐγὼ] ἐγέννησα ἐν τοῖς δεσμοῖς, Ὀνήσιμον, ^{11}τόν ποτέ ὃν ἐγέννησα κ.τ.λ.] So too 1 Cor. iv. 15. In Gal. iv. 19 he speaks of himself as suffering a mother’s pangs for his children in the faith. Comp. Phil. _Leg. ad Cai._ 8 (II. p. 554) ἐμόν ἐστι τοῦ Μάκρωνος ἔργον Γαΐος· μᾶλλον αὐτὸν ἢ οὐχ ἧττον τῶν γονέων γεγέννηκα. ἐν τοῖς δεσμοῖς] He was doubly dear to the Apostle, as being the child of his sorrows. Ὀνήσιμον] for Ὀνησίμου by attraction, as e.g. Mark vi. 16 ὃν ἐγὼ ἀπεκεφάλισα Ἰώαννην, οὗτός ἐστιν. Henceforward he will be true to his name, no longer ἀνόνητος, but ὀνήσιμος: comp. Ruth i. 20 ‘Call me not Naomi (pleasant) but call me Mara (bitter) etc.’ The word ἄχρηστος is a synonyme for ἀνόνητος, Demosth. _Phil._ iii. § 40 (p. 121) ἅπαντα ταῦτα _ἄχρηστα_ ἄπρακτα _ἀνόνητα_ κ.τ.λ.: comp. Pseudophocyl. 37 (34) χρηστὸς ὀνήσιμός ἐστι, φίλος δ’ ἀδικῶν ἀνόνητος. The significance of names was a matter of special importance among the ancients. Hence they were careful in the inauguration of any great work that only those who had _bona nomina_, _prospera nomina_, _fausta nomina_, should take part: Cic. _de Div._ i. 45, Plin. _N.H._ xxviii. 2. 5, Tac. _Hist._ iv. 53. On the value attached to names by the ancients, and more especially by the Hebrews, see Farrar _Chapters on Language_ p. 267 sq., where a large number of instances are collected. Here however there is nothing more than an affectionate play on a name, such as might occur to any one at any time: comp. Euseb. _H.E._ v. 24 ὁ )Ειρηναῖος φερώνυμός τις ὢν τῇ προσηγορίᾳ, αὐτῷ τε τῷ τρόπῳ εἰρηνόποιος.

σοι ἄχρηστον, νυνὶ δὲ [καὶ] σοὶ καὶ ἑμοὶ εὔχρηστον· ὃν ἀνέπεμψά σοι. ^{12}αὐτόν, τουτέστιν τὰ ἐμὰ σπλάγχνα, 11. ἄχρηστον, εὔχρηστον] Comp. Plat. _Resp._ iii. p. 411 A χρήσιμον ἐξ ἀχρήστου ... ἐποίησεν. Of these words, ἄχρηστος is found only here, εὔχρηστος occurs also 2 Tim. ii. 21, iv. 11, in the New Testament. Both appear in the LXX. In Matt. xxv. 30 a slave is described as ἀχρεῖος. For the mode of expression comp. Ephes. v. 15 μὴ ὡς ἄσοφοι ἀλλ’ ὡς σόφοι. Some have discovered in these words a reference to χριστός, as commonly pronounced χρηστός; comp. Theoph. _ad Autol._ i. 12 τὸ χριστὸν ἡδὺ καὶ εὔχρηστον κ.τ.λ. and see _Philippians_ p. 16 note. Any such allusion however, even if it should not involve an anachronism, is far too recondite to be probable here. The play on words is exhausted in the reference to Ὀνήσιμος. καὶ ἐμοί] An after-thought; comp. Phil. ii. 27 ἠλέησεν αὐτόν, οὐκ αὐτὸν δὲ μόνον ἀλλὰ καὶ ἐμέ. This accounts for the exceptional order, where according to common Greek usage the first person would naturally precede the second. ἀνέπεμψα] ‘_I send back_’, the epistolary aorist used for the present: see the notes on Phil. ii. 25, 28. So too ἔγραψα, ver. 19, 21 (see the note). It is clear both from the context here, and from Col. iv. 7–9, that Onesimus accompanied the letter. 12. αὐτὸν κ.τ.λ.] The reading of the received text is _σὺ δὲ_ αὐτόν, τουτέστι τὰ ἐμὰ σπλάγχνα, _προσλαβοῦ_. The words thus supplied doubtless give the right construction, but must be rejected as deficient in authority. The accusative is suspended; the sentence changes its form and loses itself in a number of dependent clauses; and the main point is not resumed till ver. 17 προσλαβοῦ αὐτὸν ὡς ἐμέ, the grammar having been meanwhile dislocated. For the emphatic position of αὐτόν comp. John ix. 21, 23, Ephes. i. 22. τὰ ἐμὰ σπλάγχνα] ‘_my very heart_’, a mode of speech common in all languages. For the meaning of σπλάγχνα see the note on Phil. i. 8. Comp. _Test. Patr._ Zab. 8, Neph. 4, in both which passages Christ is called τὸ σπλάγχνον of God, and in the first it is said ἔχετε εὐσπλαγχνίαν ... ἵνα καὶ ὁ Κύριος εἰς ὑμᾶς σπλαγχνισθὲις ἐλέησῃ ὑμᾶς· ὅτι καίγε ἐπ’ ἐσχάτων ἡμερῶν ὁ Θεὸς ἀποστέλλει τὸ σπλάγχνον αὐτοῦ ἐπὶ τῆς γῆς κ.τ.λ. Otherwise τὰ ἐμὰ σπλάγχνα has been interpreted ‘_my son_’ (comp. ver. 10 ὃν ἐγέννησα κ.τ.λ.), and it is so rendered here in the Peshito. For this sense of σπλάγχνα comp. Artemid. _Oneir._ i. 44 οἱ παῖδες σπλάγχνα λέγονται, _ib._ v. 57 τὰ δὲ σπλάγχνα [ἐσήμαινε] τὸν παῖδα, οὕτω γὰρ καὶ τὸν παῖδα καλεῖν ἔθος ἐστι. With this meaning it is used not less of the father than of the mother; e.g. Philo _de Joseph._ 5 (II. p. 45) θηρσὶν εὐωχία καὶ θοίνη γέγονας γευσαμένοις ... τῶν ἐμῶν σπλάγχνων, Basil. _Op._ III. p. 501 ὁ μὲν προτείνεται τὰ σπλάγχνα τιμὴν τῶν τροφῶν. The Latin _viscera_ occurs still more frequently in this sense, as the passages quoted in Wetstein and Suicer show. For this latter interpretation there is much to be said. But it adds nothing to the previous ὃν ἐγέννησα κ.τ.λ., and (what is a more serious objection) it is wholly unsupported by St Paul’s usage elsewhere, which connects σπλάγχνα with a different class of ideas: see e.g. vv. 7, 20.

^{13}ὃν ἐγὼ ἐβουλόμην πρὸς ἐμαυτὸν κατέεχειν, ἵνα ὑπὲρ σοῦ μοι διακονῇ ἐν τοῖς δεσμοῖς τοῦ εὐαγγελίου· ^{14}χωρὶς 13. ἐβουλόμην] ‘_I was of a mind_’, distinguished from ἠθέλησα, which follows, in two respects; (1) While βούλεσθαι involves the idea of ‘purpose, deliberation, desire, mind’, θέλειν denotes simply ‘will’; Epictet. i. 12. 13 βουλόμαι γράφειν, ὡς θέλω, τὸ Δίωνος ὄνομα; οὔ ἀλλὰ διδάσκομαι θέλειν ὡς δεῖ γράφεσθαι, iii. 24, 54 τοῦτον θέλε ὁρᾷν, καὶ ὃν βούλει ὄψει. (2) The change of tenses is significant. The imperfect implies a tentative, inchoate process; while the aorist describes a definite and complete act. The will stepped in and put an end to the inclinations of the mind. Indeed the imperfect of this and similar verbs are not infrequently used where the wish is stopped at the outset by some antecedent consideration which renders it impossible, and thus practically it is not entertained at all: e.g. Arist. _Ran._ 866 ἐβουλόμην μὲν οὐκ ἐρίζειν ἐνθάδε, Antiph. _de Herod. cæd._ I (p. 129) ἐβουλόμην μὲν ... νῦν δὲ κ.τ.λ.; Isæus _de Arist. hær._ I (p. 79) ἐβουλόμην μὲν ... νῦν δὲ οὐκ ἐξ ἴσου κ.τ.λ., Æsch. _c. Ctes._ 2 (p. 53) ἐβουλόμην μὲν οὖν, ὦ )Αθηναῖοι ... ἐπειδὴ δὲ πάντα κ.τ.λ., Lucian _Abd._ I ἐβουλόμην μὲν οὖν τὴν ἰατρικὴν κ.τ.λ. ... νυνὶ δὲ κ.τ.λ.; see Kühner § 392 _b_ (II. p. 177). So Acts xxv. 22 ἐβουλόμην καὶ αὐτὸς τοῦ ἀνθρώπου ἀκοῦσαι, not ‘I should wish’ (as Winer § xli. p. 353) but ‘I could have wished’, i.e. ‘if it had not been too much to ask’. Similarly ἤθελον Gal. iv. 20, ηὐχόμην Rom. ix. 3. See _Revision of the English New Testament_ p. 96. So here a not improbable meaning would be not ‘I was desirous’, but ‘I could have desired’. κατέχειν] ‘_to detain_’ or ‘_retain_’, opposed to the following ἀπέχῃς, ver. 15. ὑπὲρ σοῦ κ.τ.λ.] Comp. Phil. ii. 30 ἵνα ἀναπληρώσῃ τὸ ὑμῶν ὑστέρημα τῆς πρὸς μὲ λειτουργίας, 1 Cor. xvi. 17 τὸ ὑμέτερον ὑστέρημα αὐτοὶ ἀνεπλήρωσαν. See the note on Col. i. 7. With a delicate tact the Apostle assumes that Philemon would have wished to perform these friendly offices in person, if it had been possible. ἐν τοῖς δεσμοῖς] An indirect appeal to his compassion: see vv. 1, 9, 10. In this instance however (as in ver. 9) the appeal assumes a tone of authority, by reference to the occasion of his bonds. For the genitive τοῦ εὐαγγελίου, describing the origin, comp. Col. i. 23 τῆς ἐλπίδος τοῦ εὐαγγελίου. They were not shackles which self had riveted, but a chain with which Christ had invested him. Thus they were as a badge of office or a decoration of honour. In this respect, as in others, the language of St Paul is echoed in the epistles of St Ignatius. Here too entreaty and triumph alternate; the saint’s bonds are at once a ground for appeal and a theme of thanksgiving: _Trall._ 12 παρακαλεῖ ὑμᾶς τὰ δεσμά μου, _Philad._ 7 μάρτυς δὲ μοι ἐν ᾧ δέδεμαι, _Ephes._ 11 ἐν ᾧ (i.e. Χριστῷ Ἰησοῦ) τὰ δεσμὰ περιφέρω, τους πνευματικοὺς μαργαρίτας, _Smyrn._ 10 ἀντίψυχον ὑμῶν τὸ πνεῦμά μου καὶ τὰ δεσμά μου, _Magn._ 1 ἐν οἷς περιφέρω δεσμοῖς ᾄδω τὰς ἐκκλησίας; see also _Ephes._ 1, 3, 21, _Magn._ 12, _Trall._ 1, 5, 10, _Smyrn._ 4, 11, _Polyc._ 2, _Rom._ 1, 4, 5, _Philad._ 5. 14. χωρὶς κ.τ.λ.] ‘_without thy approval, consent_’; Polyb. ii. 21. 1, 3, χωρὶς τῆς σφετέρας γνώμης, χωρὶς της αὐτοῦ γνώμης: similarly ἄνευ [τῆς] γνώμης, e.g. Polyb. xxi. 8. 7, Ign. _Polyc._ 4.

δὲ τῆς σῆς γνώμης οὐδὲν ἠθέλησα ποιῆσαι, ἵνα μὴ ὡς κατὰ ἀνάγκην τὸ ἀγαθόν σου ᾖ, ἀλλὰ κατὰ ἑκούσιον· ^{15}τάχα γὰρ διὰ τοῦτο ἐχωρίσθη πρὸς ὥραν, ἵνα αἴωνιον αὐτὸν ἀπέχῃς, ^{16}οὐκέτι ὡς δοῦλον, ἀλλὰ ὑπὲρ δοῦλον, ὡς κατὰ ἀνάγκην] St Paul does not say κατὰ ἀνάγκην but ὡς κατὰ ἀνάγκην. He will not suppose that it would really be by constraint; but it must not even wear _the appearance_ (ὡς) of being so: comp. 2 Cor. xi. 17 ὡς ἐν ἀφροσύνῃ. See Plin. _Ep._ ix. 21 ‘Vereor ne videar non rogare sed cogere’; where, as here, the writer is asking his correspondent to forgive a domestic who has offended. τὸ ἀγαθόν σου] ‘_the benefit_ arising _from thee_’, i.e. ‘the good which I should get from the continued presence of Onesimus, and which would be owing to thee’. κατὰ ἑκούσιον] as in Num. xv. 3. The form καθ’ ἑκουσίαν is perhaps more classical: Thuc. viii. 27 καθ’ ἑκουσίαν ἢ πάνυ γε ἀνάγκῃ. The word understood in the one case appears to be τρόπον (Porphyr. _de Abst._ i. 9 καθ’ ἑκούσιον τρόπον, comp. Eur. _Med._ 751 ἑκουσίῳ τρόπῳ); in the other, γνώμην (so ἑκουσίᾳ, ἐξ ἑκουσίας, etc.): comp. Lobeck _Phryn._ p. 4. 15. τάχα γὰρ κ.τ.λ.] The γὰρ explains an additional motive which guided the Apostle’s decision: ‘I did not dare to detain him, however much I desired it. I might have defeated the purpose for which God in His good providence allowed him to leave thee’. ἐχωρίσθη] ‘He does not say’, writes Chrysostom, ‘_For this cause he fled_, but _For this cause he was parted_: for he would appease Philemon by a more euphemistic phrase. And again he does not say _he parted himself_, but _he was parted_: since the design was not Onesimus’ own to depart for this or that reason: just as Joseph also, when excusing his brethren, says (Gen. xlv. 5) _God did send me hither_.’ πρὸς ὥραν] ‘_for an hour_’, ‘_for a short season_’: 2 Cor. vii. 8, Gal. ii. 5. ‘It was only a brief moment after all’, the Apostle would say, ‘compared with the magnitude of the work wrought in it. He departed a reprobate; he returns a saved man. He departed for a few months; he returns to be with you for all time and for eternity’. The sense of αἴωνιον must not be arbitrarily limited. Since he left, Onesimus had obtained eternal life, and eternal life involves eternal interchange of friendship. His services to his old master were no longer barred by the gates of death. ἀπέχῃς] In this connexion ἀπέχειν may bear either of two senses: (1) ‘_to have back, to have in return_’: or (2) ‘_to have to the full, to have wholly_’, as in Phil. iv. 18 ἀπέχω πάντα (see the note). In other words the prominent idea in the word may be either _restitution_, or _completeness_. The former is the more probable sense here, as suggested by κατέχειν in verse 13 and by ἐχωρίσθη in this verse. 16. ὡς δοῦλον] St Paul does not say δοῦλον but ὡς δοῦλον. It was a matter of indifference whether he were outwardly δοῦλος or outwardly ἐλεύθερος, since both are one in Christ (Col. iii. 11). But though he might still remain a slave, he could no longer be _as_ a slave. A change had been wrought in him, independently of his possible manumission: in Christ he had become a brother. It should be noticed also that the negative is not μηκέτι, but οὐκέτι. The negation is thus wholly independent of ἵνα ... ἀπέχῃς. It describes not the possible view of Philemon, but the actual state of Onesimus. The ‘no more as a slave’ is an absolute fact, whether Philemon chooses to recognise it or not.

ἀδελφὸν ἀγαπητόν, μάλιστα ἐμοί, πόσῳ δὲ μᾶλλον σοὶ καὶ ἐν σαρκὶ καὶ ἐν Κυρίῳ. ^{17}εἰ οὖν με ἔχεις κοινωνόν, προσλαβοῦ αὐτὸν ὡς ἐμέ· ^{18}εἰ δέ τι ἠδίκησέν σε ἢ ὀφείλει, τοῦτο ἑμοὶ ἐλλόγα. ^{19}ἐγὼ Παῦλος ἔγραψα ἀδελφὸν ἀγαπητόν] καὶ τῷ χρόνῳ κεκέρδακας καὶ τῇ ποίοτητι, writes Chrysostom, apostrophizing Philemon. πόσῳ δὲ μᾶλλον κ.τ.λ.] Having first said ‘most of all to me’, he goes a step further, ‘more than most of all to thee’. καὶ ἐν σαρκὶ κ.τ.λ.] ‘In both spheres alike, in the affairs of this world and in the affairs of the higher life.’ In the former, as Meyer pointedly says, Philemon had the brother for a slave; in the latter he had the slave for a brother: comp. Ign. _Trall._ 12 κατὰ πάντα με ἀνέπαυσαν σαρκί τε καὶ πνεύματι. 17. ἔχεις κοινωνόν] ‘_thou holdest me to be a comrade, an intimate friend_’. For this use of ἔχειν comp. Luke xiv. 18 ἔχε με παρῃτημένον, Phil. ii. 29 τοὺς τοιούτους ἐντιμοὺς ἔχετε. Those are κοινωνοί, who have common interests, common feelings, common work. 18–22. ‘But if he has done thee any injury, or if he stands in thy debt, set it down to my account. Here is my signature—_Paul_—in my own handwriting. Accept this as my bond. I will repay thee. For I will not insist, as I might, that thou art indebted to me for much more than this; that thou owest to me thine own self. Yes, dear brother, let me receive from my son in the faith such a return as a father has a right to expect. Cheer and refresh my spirits in Christ. I have full confidence in thy compliance, as I write this; for I know that thou wilt do even more than I ask. At the same time also prepare to receive me on a visit; for I hope that through your prayers I shall be set free and given to you once more’. 18. εἰ δέ τι] The case is stated hypothetically but the words doubtless describe the actual offence of Onesimus. He had done his master some injury, probably had robbed him; and he had fled to escape punishment. See the introduction. ἢ ὀφείλει] defining the offence which has been indicated in ἠδίκησεν. But still the Apostle refrains from using the plain word ἔκλεψεν. He would spare the penitent slave, and avoid irritating the injured master. ἐλλόγα] ‘_reckon it in_’, ‘_set it down_’. This form must be adopted instead of ἐλλόγει which stands in the received text, as the great preponderance of authority shows. On the other hand we have ἐλλογεῖται Rom. v. 13 (though with a v. l. ἐλλογᾶται), ἐλλογουμένων Boeckh _C. I._ no. 1732 A, and ἐνλογεῖσθαι _Edict. Diocl._ in _Corp. Inscr. Lat._ III. p. 836. But the word is so rare in any form, that these occurrences of ἐλλογεῖν afford no ground for excluding ἐλλογᾶν as impossible. The two forms might be employed side by side, just as we find ἐλεᾶν and ἐλεεῖν, ξυρᾶν and ξυρεῖν, ἐρωτᾶν and ἐρωτεῖν (Matt. xv. 23), and the like; see Buttmann _Ausf. Gramm._ § 112 (II. p. 53). The word λογᾶν, as used by Lucian _Lexiph._ 15 (where it is a desiderative ‘to be eager to speak’, like φονᾶν, θανατᾶν, φαρμακᾶν, etc.), has nothing to do with the use of ἐλλογᾶν here. 19. ἐγὼ Παῦλος] The introduction of his own name gives it the character of a formal and binding signature: comp. 1 Cor. xvi. 21, Col. iv. 18, 2 Thess. iii. 17. A signature to a deed in ancient or mediæval times would commonly take this form ἐγὼ ὁ δεῖνα,—‘_I_ so and so’; where we should omit the marks of the first person. ἔγραψα] An epistolary or documentary aorist, as in ver. 21; so too ἀνέπεμψα ver. 11. See the note on ἔγραψα Gal. vi. 11. The aorist is the tense commonly used in signatures; e.g. ὑπέγραψα to the conciliar decrees. This incidental mention of his autograph, occurring where it does, shows that he wrote the whole letter with his own hand. This procedure is quite exceptional, just as the purport of the letter is exceptional. In all other cases he appears to have employed an amanuensis, only adding a few words in his own handwriting at the close: see the note on Gal. _l.c._

τῇ ἐμῇ χειρί, ἐγὼ ἀποτίσω· ἵνα μὴ λέγω σοι, ὅτι καὶ σεαυτόν μοι προσοφέιλεις. ^{20}ναί, ἀδελφέ, ἐγώ σου ὀναίμην ἐν Κυρίῳ· ἀνάπαυσόν μου τὰ σπλάγχνα ἐν Χριστῷ. ἵνα μὴ λέγω] ‘_not to say_’, as 2 Cor. ix. 4. There is a suppressed thought, ‘though indeed you cannot fairly claim repayment’, ‘though indeed you owe me (ὀφείλεις) as much as this’, on which the ἵνα μὴ κ.τ.λ. is dependent. Hence προσοφέιλεις ‘_owest besides_’; for this is the common meaning of the word. σεαυτόν] St Paul was his spiritual father, who had begotten him in the faith, and to whom therefore he owed his being; comp. Plato _Legg._ iv. p. 717 B ὡς θέμις ὀφέιλοντα ἀποτίνειν τὰ πρῶτά τε καὶ μέγιστα ὀφειλήματα ... νομίζειν δὲ, ἃ κέκτῃται καὶ ἔχει, _πάντα εἶναι τῶν γεννησάντων_ ... ἀρχόμενον ἀπὸ τῆς οὐσίας, δεύτερα τὰ τοῦ σώματος, τρίτα τὰ τῆς ψυχῆς, _ἀποτίνοντα δανείσματα_ κ.τ.λ. 20. ναί] introducing an affectionate appeal as in Phil. iv. 3 ναὶ ἐρωτῶ καὶ σέ. ἀδελφέ] It is the entreaty of a brother to a brother on behalf of a brother (ver. 16). For the pathetic appeal involved in the word see the notes on Gal. iii. 15, vi. 1, 18; and comp. ver. 7. ἐγώ] ‘I seem to be entreating for Onesimus; but I am pleading for _myself_: the favour will be done to me’; comp. ver. 17 προσλαβοῦ αὐτὸν ὡς ἐμέ. The emphatic ἐγώ identifies the cause of Onesimus with his own. σου ὀναίμην] ‘_may I have satisfaction, find comfort in thee_’, i.e. ‘may I receive such a return from thee, as a father has a right to expect from his child.’ The common use of the word ὀναίμην would suggest the thought of filial offices; e.g. Arist. _Thesm._ 469 οὕτως ὀναίμην τῶν _τέκνων_, Lucian _Philops._ 27 πρὸς τὴν ὄψιν τῶν _υἱέων_, οὕτως ὀναίμην, ἔφη, τούτων, Ps-Ignat. _Hero_ 6 ὀναίμην σου, _παιδίον_ ποθεινόν, Synes. _Ep._ 44 οὕτω τῆς ἱερᾶς φιλοσοφίας ὀναίμην καὶ προσέτι τῶν _παιδίων_ τῶν ἐμαυτοῦ, with other passages quoted in Wetstein. So too for ὄνασθαι, ὄνησις, compare Eur. _Med._ 1025 sq. πρὶν σφῷν _ὄνασθαι_ ... ἄλλως ἄρ’ ὑμᾶς, ὦ _τέκν’_, ἐξεθρεψάμην, _Alc._ 333 ἅλις δὲ _παίδων_· τῶν δ’ _ὄνησιν_ )εύχομαι θεοῖς γενέσθαι, Philem. _Inc._ 64 (IV. p. 55 Meineke) ἔτεκές με, μῆτερ, καὶ γένοιτό σοι _τέκνων ὄνησις_, ὥσπερ καὶ δίκαίον ἐστί σοι, Ecclus. xxx. 2 ὁ παιδεύων τὸν _ὑὶον_ αὐτοῦ _ὀνήσεται_ ἐπ’ αὐτῷ (the only passage in the LXX where the word occurs). The prayer ὀναίμην σου, ὀναίμην ὑμῶν, etc., occurs several times in Ignatius; _Polyc._ 1, 6, _Magn._ 2, 12, _Ephes._ 2. It is not unlikely that ὀναίμην here involves a reference to the name Onesimus; see the note on ver. 11. The Hebrew fondness for playing on names makes such an allusion at least possible.

^{21}Πεποιθὼς τῇ ὑπακοῇ σου ἔγραψά σοι, εἰδὼς ὅτι καὶ ὑπὲρ ἃ λέγω ποιήσεις. ^{22}ἅμα δὲ καὶ ἑτοίμαζέ μοι ξενίαν· ἐλπίζω γὰρ ὅτι διὰ τῶν προσευχῶν ὑμῶν χαρισθήσομαι ὑμῖν. ἐν Κυρίῳ] As he had begotten Philemon ἐν Κυρίῳ (comp. 1 Cor. iv. 15, 17), so it was ἐν Κυρίῳ that he looked for the recompense of filial offices. ἀνάπαυσον κ.τ.λ.] See the note ver. 7. 21. ἔγραψα] ‘_I write_’: see the note on ver. 19. ὑπὲρ ἃ λέγω κ.τ.λ.] What was the thought upmost in the Apostle’s mind when he penned these words? Did he contemplate the manumission of Onesimus? If so, the restraint which he imposes upon himself is significant. Indeed throughout this epistle the idea would seem to be present to his thoughts, though the word never passes his lips. This reserve is eminently characteristic of the Gospel. Slavery is never directly attacked as such, but principles are inculcated which must prove fatal to it. 22. ἅμα δὲ κ.τ.λ.] When St Paul first contemplated visiting Rome, he had intended, after leaving the metropolis, to pass westward into Spain; Rom. xv. 24, 28. But by this time he appears to have altered his plans, purposing first to revisit Greece and Asia Minor. Thus in Phil. ii. 24 he looks forward to seeing the Philippians shortly; while here he contemplates a visit to the Churches of the Lycus valley. There is a gentle compulsion in this mention of a personal visit to Colossæ. The Apostle would thus be able to see for himself that Philemon had not disappointed his expectations. Similarly Serapion in Eus. _H.E._ vi. 12 προσδοκᾶτέ με ἐν τάχει. ξενίαν] ‘_a lodging_’; comp. _Clem. Hom._ xii. 2 πρόαξωσιν τὰς ξενίας ἑτοιμάζοντες. So the Latin _parare hospitium_ Cic. _ad Att._ xiv. 2, Mart. _Ep._ ix. 1. This latter passage, ‘Vale et para hospitium’, closely resembles St Paul’s language here. In the expression before us ξενία is probably the _place_ of entertainment: but in such phrases as καλεῖν ἐπὶ ξενίᾳ, παρακαλεῖν επὶ ξενίαν, φροντίζειν ξενίας, and the like, it denotes the offices of hospitality. The Latin _hospitium_ also includes both senses. The ξενία, as a lodging, may denote either quarters in an inn or a room in a private house: see _Philippians_ p. 9. For the latter comp. Plato _Tim._ 20 C παρὰ Κριτίαν πρὸς τὸν ξενῶνα, οὗ καὶ καταλύομεν, ἀφικόμεθα. In this case the response would doubtless be a hospitable reception in Philemon’s home; but the request does not assume so much as this. χαρισθήσομαι] ‘_I shall be granted to you_’. The grant (χαρίζεσθαι) of one person to another, may be for purposes either (1) of destruction, as Acts xxv. 11 οὐδεὶς με δύναται αὐτοῖς χαρίσασθαι (comp. ver. 16), or (2) of preservation, as Acts iii. 14 ᾐτήσασθε ἄνδρα φονέα χαρισθῆναι ὑμῖν, and here. 23–25. ‘Epaphras my fellow-captive in Christ Jesus salutes you. As do also Mark, Aristarchus, Demas, and Luke, my fellow-labourers. The grace of our Lord Jesus Christ be with thee and thy household, and sanctify the spirit of you all.’ 23 sq. For these salutations see the notes on Col. iv. 10 sq. Epaphras is mentioned first because he was a Colossian (Col. iv. 12) and, as the evangelist of Colossæ (see p. 29 sq.), doubtless well known to Philemon. Of the four others Aristarchus and Mark belonged to the Circumcision (Col. iv. 11), while Demas and Luke were Gentile Christians. All these were of Greek or Asiatic origin and would probably be well known to Philemon, at least by name. On the other hand Jesus Justus, who is honourably mentioned in the Colossian letter (iv. 11), but passed over here, may have been a Roman Christian.

^{23}Ἀσπάζεταί σε Ἐπαφρᾶς ὁ συναιχμάλωτός μου ἐν Χριστῷ Ἰησοῦ, ^{24}Μάρκος, Ἀρίσταρχος, Δημᾶς, Λουκᾶς, οἱ συνεργοί μου. ^{25}Ἡ χάρις τοῦ Κυρίου [ἡμῶν] Ἰησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν. ὁ συναιχμάλωτος] On the possible meanings of this title see Col. iv. 10, where it is given not to Epaphras but to Aristarchus. 25. Ἡ χάρις κ.τ.λ.] The same form of farewell as in Gal. vi. 18; comp. 2 Tim. iv. 22. ὑμῶν] The persons whose names are mentioned in the opening salutation.