The Apostle's pleas for the restoration of Onesimus to his old trusted position in the household of Philemon are very touching. He suggests, first, that there may have been a divine purpose in it all, and that the former's flight had been permitted as a step in the entire renovation of the slave's nature. And, therefore, because Philemon and Onesimus were two Christians, their relationship had been transformed. "In the flesh, Philemon has the brother for his slave; in the Lord, Philemon has the slave for his brother." Then in Philemon 1:17 Paul identifies himself with Onesimus; and we are taught to think of our Lord identifying Himself with us, because, as Luther says, "we are all Onesimuses." Further, in Philemon 1:18 Paul offers to assume all the losses which Onesimus had brought on Philemon, and signs the bond with his autograph, as our Lord paid the great ransom price for us all. Finally, Paul delicately reminds his friend, in Philemon 1:19, that Philemon owed him a great deal more than a trifle of money, namely, his spiritual life. Does not our Lord address us in similar terms? We surely owe ourselves to Him!
Owing to the brevity of this Epistle Review Questions are omitted [source]
Chapter Summary: Philemon 1
1Paul rejoices to hear of the faith and love of Philemon, 8whom he desires to forgive his servant Onesimus, and lovingly to receive him again
Greek Commentary for Philemon 1:24
[] The other “Corinthians-workers” ( συνεργοι sunergoi ) here (Mark, Aristarchus, Demas, Luke) are all named in detail in Colossians 4:10-14 with kindly words. [source]
Reverse Greek Commentary Search for Philemon 1:24
Acts 19:29They rushed [ωρμησαν] Ingressive aorist active indicative of ορμαω hormaō old verb for impetuous dashing, a case of mob psychology (mob mind), with one accord Into the theatre (εις το τεατρον eis to theatron). A place for seeing (τεαομαι theaomai) spectacles, originally for dramatic representation (Thucydides, Herodotus), then for the spectators, then for the spectacle or show (1 Corinthians 4:9). The theatre (amphitheatre) at Ephesus can still be traced in the ruins (Wood, Ephesus) and shows that it was of enormous size capable of seating fifty-six thousand persons (some estimate it only 24, 500). It was the place for large public gatherings of any sort out of doors like our football and baseball parks. In particular, gladiatorial shows were held in these theatres. Having seized Gaius and Aristarchus men of Macedonia See note on Acts 6:12 for this same verb. They wanted some victims for this “gladiatorial” show. These two men were “Paul‘s companions in travel” How the mob got hold of Gaius (Acts 20:4) and Aristarchus (Acts 20:4; Acts 27:2; Colossians 4:10; Philemon 1:24) we do not know whether by accidental recognition or by search after failure to get Paul. In Romans 16:4 Paul speaks of Priscilla and Aquila as those “who for my life laid down their own necks.” Paul lived with them in Ephesus as in Corinth. It is possible that Demetrius led the mob to their house and that they refused to allow Paul to go or to be seized at the risk of their own lives. Paul himself may have been desperately ill at this time as we know was the case once during his stay in Ephesus when he felt the answer of death in himself (2 Corinthians 1:9) and when God rescued him. That may mean that, ill as he was, Paul wanted to go and face the mob in the theatre, knowing that it meant certain death. [source]
Acts 19:29Having seized Gaius and Aristarchus men of Macedonia [συναρπασαντες Γαιον και Αρισταρχον Μακεδονας] See note on Acts 6:12 for this same verb. They wanted some victims for this “gladiatorial” show. These two men were “Paul‘s companions in travel” How the mob got hold of Gaius (Acts 20:4) and Aristarchus (Acts 20:4; Acts 27:2; Colossians 4:10; Philemon 1:24) we do not know whether by accidental recognition or by search after failure to get Paul. In Romans 16:4 Paul speaks of Priscilla and Aquila as those “who for my life laid down their own necks.” Paul lived with them in Ephesus as in Corinth. It is possible that Demetrius led the mob to their house and that they refused to allow Paul to go or to be seized at the risk of their own lives. Paul himself may have been desperately ill at this time as we know was the case once during his stay in Ephesus when he felt the answer of death in himself (2 Corinthians 1:9) and when God rescued him. That may mean that, ill as he was, Paul wanted to go and face the mob in the theatre, knowing that it meant certain death. [source]
Colossians 4:10Aristarchus, my fellow-prisoner [] See on Philemon 1:23,Philemon 1:24. Unnecessary difficulty is made over the fact that the term fellow-prisoner is applied to Epaphras in Philemon 1:23, and not to Aristarchus; while here the case is reversed. It is not necessary to suppose that the two had changed places, or that the captivity was voluntary, if a literal captivity was meant. All the three terms fellow-prisoner, fellow-servant, fellow-worker - might be applied to both; and, as Dwight remarks, “Reasons unknown to us may easily have determined the use of one word or the other, independently of the question as to the particular time when they were in imprisonment.” [source]
Colossians 1:23Continue in the faith [ἐπιμένετε τῇ πίστει] The verb means to stay at or with ( ἐπί ). So Philemon 1:24, to abide by the flesh. See on Romans 6:1. The faith is not the gospel system (see on Acts 6:7), but the Colossians' faith in Christ. Your faith would be better. [source]
Colossians 4:10Aristarchus [Αρισταρχος] He was from Thessalonica and accompanied Paul to Jerusalem with the collection (Acts 19:29; Acts 20:4) and started with Paul to Rome (Acts 27:2; Philemon 1:24). Whether he has been with Paul all the time in Rome we do not know, but he is here now. [source]
Colossians 4:14Luke, the beloved physician [Λουκας ο ιατρος ο αγαπητος] Mentioned also in Philemon 1:24; 2 Timothy 4:11. The author of the Gospel and the Acts. Both Mark and Luke are with Paul at this time, possibly also with copies of their Gospels with them. The article here (repeated) may mean “my beloved physician.” It would seem certain that Luke looked after Paul‘s health and that Paul loved him. Paul was Luke‘s hero, but it was not a one-sided affection. It is beautiful to see preacher and physician warm friends in the community. [source]
2 Timothy 4:11Mark [] Mentioned Colossians 4:10; Philemon 1:24; 1 Peter 5:13. Probably John Mark (Acts 12:12,Acts 12:25; Acts 15:37), called the cousin of Barnabas (Colossians 4:10). The first mention of him since the separation from Paul (Acts 15:39) occurs in Colossians and Philemon. He is commended to the church at Colossae. In 1st Peter he sends salutations to Asia. In both Colossians and Philemon his name appears along with that of Demas. In Colossians he is named shortly before Luke and along with Aristarchus who does not appear here. He (Mark) is about to come to Asia where 2nd Timothy finds him. The appearance in Colossians of Aristarchus with Mark and of Demas with Luke is probably the point of connection with the representation in 2nd Timothy. [source]
2 Timothy 4:11Luke [] See Introd. to Luke. His connection with Paul appears first in Acts 16:10. He remained at Philippi after Paul's departure, and was there seven years later, when Paul revisited the city (Acts 20:5,Acts 20:6). He accompanied Paul to Jerusalem (Acts 21:15), after which we lose sight of him until he appears at Caesarea (Acts 27:2), whence he accompanies Paul to Rome. He is mentioned Colossians 4:14and Philemon 1:24. [source]
2 Timothy 4:10Demas [] A contraction of Demetrius or Demarchus. He is mentioned Colossians 4:13and Philemon 1:24. It is supposed that he was a Thessalonian. On leaving Paul he went to Thessalonica; and in Philemon his name is mentioned next to that of Aristarchus the Thessalonian. That no epithet is attached to his name in Colossians 4:14(comp. “Luke the beloved physician”) may be a shadow of Demas's behavior mentioned here, in case Colossians was written later than 2nd Timothy. [source]
Hebrews 8:3Is appointed [κατισταται] As in Hebrews 5:1. To offer Articular infinitive accusative case with εις eis as is common while ινα προσπερηι hina prospherēi A moral and logical necessity (from αναγκη anagkē necessity) as seen in Acts 13:46; Philemon 1:24. This high priest also “This one also,” no word for high priest, accusative of general reference with the infinitive εχειν echein (have). Somewhat to offer Second aorist active subjunctive of προσπερω prospherō (Hebrews 8:3). Vulgate aliquid quod offerat. The use of the subjunctive in this relative clause is probably volitive as in Acts 21:16; Hebrews 12:28 (possibly here merely futuristic), but note ο προσπερει ho prospherei (present indicative) in Hebrews 9:7. See Robertson, Grammar, p. 955. [source]
3 John 1:12Demetrius hath the witness of all men [Δημητριωι μεμαρτυρηται υπο παντων] Perfect passive indicative of μαρτυρεω martureō “it has been witnessed to Demetrius (dative case) by all.” We know nothing else about him, unless, as is unlikely, he be identified with Demas as a shortened form (Philemon 1:24; Colossians 4:4; 2 Timothy 4:10), who has come back after his desertion or with the Ephesian silversmith (Acts 19:21.), who may have been converted under John‘s ministry, which one would like to believe, though there is no evidence for it. He may indeed be the bearer of this letter from Ephesus to Gaius and may also have come under suspicion for some reason and hence John‘s warm commendation. [source]
What do the individual words in Philemon 1:24 mean?
[as do] MarkAristarchusDemas[and] Lukethefellow workersof me
Parse: Noun, Nominative Masculine Singular
Root: Ἀρίσταρχος
Sense: a certain Christian of Thessalonica, and accompanied Paul on his third missionary journey.
Parse: Noun, Nominative Masculine Singular
Root: Δημᾶς
Sense: a companion of Paul, who deserted the apostle when he was a prisoner at Rome and returned to Thessalonica.
Parse: Noun, Nominative Masculine Singular
Root: Λουκᾶς
Sense: a Gentile Christian, the companion of Paul in preaching the gospel and on his many journeys; he was a physician and author of the book of Luke and Acts in the NT.
Greek Commentary for Philemon 1:24
The other “Corinthians-workers” ( συνεργοι sunergoi ) here (Mark, Aristarchus, Demas, Luke) are all named in detail in Colossians 4:10-14 with kindly words. [source]
Reverse Greek Commentary Search for Philemon 1:24
Ingressive aorist active indicative of ορμαω hormaō old verb for impetuous dashing, a case of mob psychology (mob mind), with one accord Into the theatre (εις το τεατρον eis to theatron). A place for seeing (τεαομαι theaomai) spectacles, originally for dramatic representation (Thucydides, Herodotus), then for the spectators, then for the spectacle or show (1 Corinthians 4:9). The theatre (amphitheatre) at Ephesus can still be traced in the ruins (Wood, Ephesus) and shows that it was of enormous size capable of seating fifty-six thousand persons (some estimate it only 24, 500). It was the place for large public gatherings of any sort out of doors like our football and baseball parks. In particular, gladiatorial shows were held in these theatres. Having seized Gaius and Aristarchus men of Macedonia See note on Acts 6:12 for this same verb. They wanted some victims for this “gladiatorial” show. These two men were “Paul‘s companions in travel” How the mob got hold of Gaius (Acts 20:4) and Aristarchus (Acts 20:4; Acts 27:2; Colossians 4:10; Philemon 1:24) we do not know whether by accidental recognition or by search after failure to get Paul. In Romans 16:4 Paul speaks of Priscilla and Aquila as those “who for my life laid down their own necks.” Paul lived with them in Ephesus as in Corinth. It is possible that Demetrius led the mob to their house and that they refused to allow Paul to go or to be seized at the risk of their own lives. Paul himself may have been desperately ill at this time as we know was the case once during his stay in Ephesus when he felt the answer of death in himself (2 Corinthians 1:9) and when God rescued him. That may mean that, ill as he was, Paul wanted to go and face the mob in the theatre, knowing that it meant certain death. [source]
See note on Acts 6:12 for this same verb. They wanted some victims for this “gladiatorial” show. These two men were “Paul‘s companions in travel” How the mob got hold of Gaius (Acts 20:4) and Aristarchus (Acts 20:4; Acts 27:2; Colossians 4:10; Philemon 1:24) we do not know whether by accidental recognition or by search after failure to get Paul. In Romans 16:4 Paul speaks of Priscilla and Aquila as those “who for my life laid down their own necks.” Paul lived with them in Ephesus as in Corinth. It is possible that Demetrius led the mob to their house and that they refused to allow Paul to go or to be seized at the risk of their own lives. Paul himself may have been desperately ill at this time as we know was the case once during his stay in Ephesus when he felt the answer of death in himself (2 Corinthians 1:9) and when God rescued him. That may mean that, ill as he was, Paul wanted to go and face the mob in the theatre, knowing that it meant certain death. [source]
The verb means primarily to remain or abide at or with, as 1 Corinthians 16:8; Philemon 1:24; and secondarily, to persevere, as Romans 11:23; Colossians 1:23. So better here, persist. [source]
See on Philemon 1:24. [source]
See on Philemon 1:24. [source]
See on Philemon 1:23, Philemon 1:24. Unnecessary difficulty is made over the fact that the term fellow-prisoner is applied to Epaphras in Philemon 1:23, and not to Aristarchus; while here the case is reversed. It is not necessary to suppose that the two had changed places, or that the captivity was voluntary, if a literal captivity was meant. All the three terms fellow-prisoner, fellow-servant, fellow-worker - might be applied to both; and, as Dwight remarks, “Reasons unknown to us may easily have determined the use of one word or the other, independently of the question as to the particular time when they were in imprisonment.” [source]
The verb means to stay at or with ( ἐπί ). So Philemon 1:24, to abide by the flesh. See on Romans 6:1. The faith is not the gospel system (see on Acts 6:7), but the Colossians' faith in Christ. Your faith would be better. [source]
He was from Thessalonica and accompanied Paul to Jerusalem with the collection (Acts 19:29; Acts 20:4) and started with Paul to Rome (Acts 27:2; Philemon 1:24). Whether he has been with Paul all the time in Rome we do not know, but he is here now. [source]
Mentioned also in Philemon 1:24; 2 Timothy 4:11. The author of the Gospel and the Acts. Both Mark and Luke are with Paul at this time, possibly also with copies of their Gospels with them. The article here (repeated) may mean “my beloved physician.” It would seem certain that Luke looked after Paul‘s health and that Paul loved him. Paul was Luke‘s hero, but it was not a one-sided affection. It is beautiful to see preacher and physician warm friends in the community. [source]
Mentioned Colossians 4:10; Philemon 1:24; 1 Peter 5:13. Probably John Mark (Acts 12:12, Acts 12:25; Acts 15:37), called the cousin of Barnabas (Colossians 4:10). The first mention of him since the separation from Paul (Acts 15:39) occurs in Colossians and Philemon. He is commended to the church at Colossae. In 1st Peter he sends salutations to Asia. In both Colossians and Philemon his name appears along with that of Demas. In Colossians he is named shortly before Luke and along with Aristarchus who does not appear here. He (Mark) is about to come to Asia where 2nd Timothy finds him. The appearance in Colossians of Aristarchus with Mark and of Demas with Luke is probably the point of connection with the representation in 2nd Timothy. [source]
See Introd. to Luke. His connection with Paul appears first in Acts 16:10. He remained at Philippi after Paul's departure, and was there seven years later, when Paul revisited the city (Acts 20:5, Acts 20:6). He accompanied Paul to Jerusalem (Acts 21:15), after which we lose sight of him until he appears at Caesarea (Acts 27:2), whence he accompanies Paul to Rome. He is mentioned Colossians 4:14and Philemon 1:24. [source]
A contraction of Demetrius or Demarchus. He is mentioned Colossians 4:13and Philemon 1:24. It is supposed that he was a Thessalonian. On leaving Paul he went to Thessalonica; and in Philemon his name is mentioned next to that of Aristarchus the Thessalonian. That no epithet is attached to his name in Colossians 4:14(comp. “Luke the beloved physician”) may be a shadow of Demas's behavior mentioned here, in case Colossians was written later than 2nd Timothy. [source]
Luke is with Paul now in Rome as during the first Roman imprisonment (Philemon 1:24; Colossians 4:14). [source]
As in Hebrews 5:1. To offer Articular infinitive accusative case with εις eis as is common while ινα προσπερηι hina prospherēi A moral and logical necessity (from αναγκη anagkē necessity) as seen in Acts 13:46; Philemon 1:24. This high priest also “This one also,” no word for high priest, accusative of general reference with the infinitive εχειν echein (have). Somewhat to offer Second aorist active subjunctive of προσπερω prospherō (Hebrews 8:3). Vulgate aliquid quod offerat. The use of the subjunctive in this relative clause is probably volitive as in Acts 21:16; Hebrews 12:28 (possibly here merely futuristic), but note ο προσπερει ho prospherei (present indicative) in Hebrews 9:7. See Robertson, Grammar, p. 955. [source]
Perfect passive indicative of μαρτυρεω martureō “it has been witnessed to Demetrius (dative case) by all.” We know nothing else about him, unless, as is unlikely, he be identified with Demas as a shortened form (Philemon 1:24; Colossians 4:4; 2 Timothy 4:10), who has come back after his desertion or with the Ephesian silversmith (Acts 19:21.), who may have been converted under John‘s ministry, which one would like to believe, though there is no evidence for it. He may indeed be the bearer of this letter from Ephesus to Gaius and may also have come under suspicion for some reason and hence John‘s warm commendation. [source]