A Torah Verse By Verse Commentary Of Paul's Epistles by Re'tzon Ha'El - HTML preview

Chapter 1

V1 This peculiar introduction of Paul, differs from most of his other epistles in that he does not qualify himself as an apostle called by Yeshua through the will of Elohim. Rather, he addresses himself as a prisoner of Yeshua for a couple of reasons. Firstly, he possibly was in physical bondage in Rome at the time the epistle was written. Secondly, Philemon being a master over slaves, who had as we shall discover possibly suffered loss from a runaway slave, led to Paul artfully presenting himself to this dearly beloved friend of his, as a prisoner of Yeshua, his heavenly master. Paul utilized such an introduction as a means of pleading his case for Philemon to soften up his heart for the difficult task of reaccepting his once rogue slave, who had repented and converted to Christianity.

Paul further pulled Philemon’s coattails by using endearing salutations, referring to him as agapetos/ worthy of love and as a fellow worker in the body of Messiah. The mention of Timothy, which seems almost superfluous, was probably to add credence to the acceptance of Onesimus, the runaway slave, by other faithful servants of Messiah. Philemon/’one who kisses’, friendly was a resident of Colossae as inferred from his associates mentioned in the Colossian epistle cf Col 4:7-9,17. 

V2 Apphia and Archippus were fellow beloved Christians in Colossae cf Col 4:17. It is prudent to note the mention of the ecclesia in Philemon’s house. Assemblies were not as capacious as seen in our time, and most congregants met in houses in much smaller numbers, which fostered a sense of belonging and familiarity between members. Megachurches are notorious for being arenas for spectator-based Christianity, where strangers who never get to bond intimately, have very little spiritual experience, and do not interact in order to spur each other on in the Christian walk. Sustratiotes/fellow soldier in labours and conflicts for the cause of Messiah, is a term that should be designated to all true saints, who are obliged to partake in spiritual warfare against the kingdom of darkness cf 2 Tim 2:3-4.

V3 -4 As mentioned in my commentaries to the other epistles, charis/grace, favour, loving-kindness always precedes eirene/peace cf Num 6:25-26. Grace is dispensed to those with hearts that are ready to receive Torah cf Ps 25:10. Peace is associated with the strength against Satan’s kingdom exhibited by the Prince of peace, Yeshua, our Messiah cf Rom 16:20. As is also consistently revealed by Paul in his epistles, is the distinction between Elohim the Father, and Yeshua the Son, who, together with the Holy Spirit, are separate entities within the triune Name of the one and only true Elohim, Yehovah. 

Philemon was undoubtedly a close friend, of whom Paul regularly prayed for.

V5 -6 Paul adroitly enamours Philemon with approbation, highlighting not only his love and faith for Elohim, but also for all saints. This tactical latter mention of love for all saints was utilized as a preamble to pleading for Philemon’s reconciliation with his once delinquent slave, who had since become a saint worthy of love. Paul cleverly milks this preamble, by suggesting in verse 6 that this acknowledged faith and inherent good nature of Philemon be operative in discerning good, upright and honourable things in the body of Yeshua the Messiah too. This was to prevent him holding grudges which could hamper his good nature especially at Yeshua’s return for the saints cf Philip 1:9-11.

V7 Splagchnon/bowels were regarded as the seat of the more violent passions, such as anger and love; but by the Hebrews as the seat of the tenderer affections, esp. kindness, benevolence and compassion; hence our heart (tender mercies and affections). Paul expressed the saints’ charis/favour, joy and paraklesis/comfort at Philemon’s agape/brotherly love, which invoked a calm and patient expectation of expression of tender affections emanating from their bowels. Love is indeed contagious and engenders joy and peace cf 2 Jn 1:4.

V8 Parrhesia/bold means unreservedness or freedom in speech. Epitasso/enjoin means to command or order. Having surely placated Philemon’s heart with such endearing words, Paul ups the ante by approaching Philemon and expressing that in the name of Messiah, he may rightfully boldly command him to do that which is fitting as a faithful, loving Christian. We, as saints in Messiah have the authority to reprimand fellow saints who may have erred in their walk. However, we need to be tactful in our approach, so as not to be responsible for the sowing of seeds of discord, as Satan through his wiles, may easily overturn righteous rebuke in his favour cf 2 Cor 10:8;13:10.

V9 However, for the sake of the brotherly love that Paul had for Philemon, he preferred not to brutally exercise this right that he had to command steadfastness within Philemon, but rather to parakaleo/beg, entreat him. Paul further refers to his own character and state of being an elderly captive of Messiah, as being the reason why he would rather beseech Philemon than order him of what he was about to request. A mature Christian is able to resist Satan’s operations through our carnal inclinations cf 1 Pet 2:11; Gal 5:16.

V10 Finally Paul addresses the elephant in the room, which was Onesimus, a runaway slave, of whom Philemon had been wronged. Whether or not Philemon had heard of Onesimus’ conversion and repentance unto acceptance into the body of Messiah, Paul clarifies this by giving him a stamp of approval, by qualifying Onesimus as a son of his born out of Paul’s very own state of captivity. This hyperbolic statement simply referred to Onesimus’ conversion and subsequent transformation for good under Paul’s watch. Our seeking of souls for Yeshua’s kingdom must not be half-hearted, but as childbirth must reach its full term, if we are to ensure that the soul won is filled with the love of Messiah cf Gal 4:19.

V11 Onesimus ironically means profitable or useful. Paul does a play on words in this verse by stating how the once unprofitable profitably-named one, had since indeed lived up to his name and become profitable not only to Paul, but would also be profitable to Philemon. This hence suggests that Onesimus wanted to right his wrongs by returning to his master and serve him honourably for the sake of honouring Yeshua’s Name cf 1 Tim 6:1-2; Eph 6:5.

V12 It is unclear whether Onesimus was sent back to Philemon before or after the letter was received. He was possibly sent to Colossae in the company of Timothy who is mentioned in verse 1 with the letter in hand. Timothy most likely would deliver it alone, with Onesimus waiting in the wings elsewhere, which would allow Philemon to read it before deciding on welcoming back Onesimus, which I personally feel would have been a good strategy. Regardless, such conjecture inferred from verse 14, does not alter Paul’s intentions of Onesimus being re-welcomed into Philemon’s home as a profitable slave, physically and spiritually. Paul by referring to Onesimus as his own bowels, again uses the hyperbole of him having given birth to a new Christian convert in Messiah, worthy of fellowship.

V13 So transformed was Onesimus, that Paul would have loved to have kept him to minister unto Paul and invariably unto others as a spiritual slave of Messiah, rather than a physical slave of Philemon. However, for the sake of Onesimus honouring his physical master whom he had wronged, and conversely for Philemon to dutifully forgive his slave as was befitting of a true saint, Paul selflessly had to release Onesimus back to his master, in order for them both to reconcile for the greater good of the faith.

V14 Gnome/mind, view, opinion in this case is better translated as consent. Agathos translated ‘benefit’, is incorrectly translated here leading to a loss of context. It means good nature or uprightness. Paul, by sending Onesimus back to his master, did not want Philemon to feel he was being emotionally blackmailed into reaccepting his formerly delinquent slave. Therefore, Paul succinctly states that he would not send back Onesimus without the express consent of Philemon, in order not to pressurize him into reconciling with him under duress, but rather for Philemon to wilfully ask for the return of the reformed slave.

V15 Elohim in his omniscience, possibly could have allowed the traumatic experience of Philemon losing his slave under distressing circumstances, only for a hora/hour, short space of time, with the greater good of Onesimus’ conversion being borne in mind cf Rom 8:28; 1 Pet 5:10. Onesimus, prior to his delinquent escape, had been a heathen slave with no scruples. His return to Philemon would be beneficial not only physically as a diligent slave, but also spiritually as a fellow brother in Messiah for aionios/forever. Some calamities in life may make absolutely no sense to the firm believer in Elohim, yet with patience, He is just to reveal his greater masterplan of benefit to one who has faith in Him cf 1 Cor 2:9; Rom 11:33.

V16 Paul further pleads for Philemon to accept Onesimus back into his household, not with the attitude of regarding him as a slave from times past, but as a fellow brother in Messiah. For if Onesimus was so loved of Paul, who himself equally loved Philemon, then surely Philemon would also love Onesimus, and see him in greater light than that of a regular heathen slave. This reception of brotherly love afforded to Onesimus, was not only to be for fleshly gain but more importantly for spiritual fellowship to honour Yeshua’s name cf 1 Cor 7:22.

V17 Furthermore, if Philemon perceived and accepted Paul as a koinonos/partner, companion in Messiah, then since Paul and Onesimus were partakers of one body in Messiah, Philemon would be obliged to accept Onesimus as a comrade too cf Matt 10:40. It is a shame that racism to this day compromises some Christian’s eternal destiny. A considerable number of self-professed staunch Christians in the southern states of America, and in South Africa for instance, still have bigoted, racial views against other races, and yet foolishly believe that they will be accepted of Messiah. Messiah is not a white Caucasian, and could very well be a race that such lost minds actually despise! In Yeshua there is no social status, creed, kind, race or ethnicity that is viewed as superior to another.

V18 So trusting and confident was Paul in Onesimus’ renewed character, that he was willing to repay any debt owed to Philemon, should he have felt that he was still owed by his slave. Ultimately Paul had never questioned nor judged Onesimus on his previous life of sin, for he would then have known if he had short-changed Philemon in any way. Onesimus may have for instance stolen something or Philemon may have felt owed for labour lost over the time of Onesimus’ disappearance. Paul’s love for other fellow saints was so immense, to the point of being prepared to cover the sinful debts incurred in their former life cf Rom 9:1-3.

V19 Paul further ratifies this guarantee by virtue of this part of the epistle being written in his own hand, and not by an amanuensis, as was typical of other epistles. Verse 25 informs us that the rest of the epistle was written by Onesimus. But he does cleverly remind Philemon that he was also somewhat indebted to him for having won his soul through the gospel for Messiah. This delicate reminder was to prick his conscience, in order to consider the priceless opportunity of salvation unto eternal life that Paul had presented Philemon, through influencing his conversion, which was incomparable to a meagre loss of slave labour time cf Jm 5:19-20.

V20 Oninemi/have joy is better translated as ‘to receive profit’, which was Paul’s play on words again in reference to Onesimus, which means ‘profitable’. In verse 7 Paul had pointed out how the love and faith of Philemon had refreshed the bowels of the saints, meaning the stirring up in their hearts of great affectionate love and joy. In this vein, Paul beseeched Philemon to also stir up this calm and patient expectation in his heart, by forgiving and reconciling with Onesimus cf 1 Thes 2:19-20.

V21 Paul, being familiar with Philemon’s disposition, was pretty confident that he would wilfully obey the commandments of Yeshua regarding love of one’s neighbour and forgiving others, deeming this section of the letter as simply going through the motions. In essence Paul was indirectly thanking Philemon for what would inevitably be a done deal. It was not the first time that Paul expressed confidence in his fellow converts doing the right thing cf 2 Thes 3:4; 2 Cor 7:16.

V22 hama/withal also means ‘at the same time’. Philemon clearly had no pecuniary difficulties, as he for one could afford to have an assembly in his own home, and secondly Paul could casually request that he prepare a room for him, in the event of his release from prison. Notwithstanding the fact that Philemon had been in constant prayer anyway for Paul to be given an opportunity to meet him again, prayers of which Paul was convinced would be answered. The prospect of Paul visiting him in due course, would have given Philemon greater impetus to forgive Onesimus, lest he create a rather awkward situation between himself and Paul. If Paul cunningly made this request bearing this in mind, it would surely be evidence of Yeshua’s words being put into practice cf Matt 10:16.

V23-24 In classic Pauline composition, he concludes by sharing greetings from fellow saints. Epaphras was a Colossian convert cf Col 4:12. Marcus was a cousin of Barnabas cf Col 4:10; Acts 15:37. Aristarchus was a Thessalonian saint cf Acts 19:29; 20:4. Demas was a companion of Paul who deserted him once he was imprisoned in Rome cf Col 4:14; 2 Tim 4:10. Lucas, a fellow labourer with Paul accompanying him on multiple journeys, was the author of the gospel according to Luke and the Acts of the apostles. He was a physician too cf Col 4:14.

V25 Paul’s classic epilogue of wishing the grace of Yeshua upon the recipients of his epistle, is given here. Further confirmation of the letter being written from Rome, qualifies the statement of prisoner in reference to Paul throughout the epistle. Amen.