Demas the Traitor and Other Fellows (Philemon 1:19-25)

This study was done using the Amplified Bible, which I don't have permission to publish, so I will replace the verses here with the World English Bible (a modernized version of the ASV).  Because of that some of the comments may not totally make sense because the AMP has expanded explanations.  I would highly recommend going to a site like BibleGateway.com where you can read the AMP version for free.

19 I, Paul, write this with my own hand: I will repay it (not to mention to you that you owe to me even your own self besides). 

A.  Paul here takes yet again the same route at Jesus, taking the debt of another with nothing to gain but friendship with a former slave.  He is bartering for the freedom of his friend in a more practical way now, and in a more self sacrificial form.  Not just asking a favor, but offering to pay the price for it.

20 Yes, brother, let me have joy from you in the Lord. Refresh my heart in the Lord. 

A.  Paul begins to appeal to the man who owes him his very being for joy and refreshing.  He found these things in the work of the Gospel rather than worldly sources.  

21 Having confidence in your obedience, I write to you, knowing that you will do even beyond what I say.

A.  Paul is confident because of his knowledge of Philemon.  Knowing that it wouldn't be a guilt trip for him to ask such a favor, but that Philemon would most likely see it as an honor to bless the apostle who had sacrificed so much for the Gospel.  He goes beyond simple obedience to suggest that Philemon would do even more than what he asked.  What exactly he means by this remains a mystery.  

22 Also, prepare a guest room for me, for I hope that through your prayers I will be restored to you.

A.  Here we see the faith of Paul in action.  He was in prison as he wrote this, and even though he did not know the exact amount of time he would be confined there, he believed that because of the prayers of Philemon and others he would be released.  This releasing did not depend on the officials of those who held him in prison, but on the will of God and His response to the prayers of His people.  To prepare a place to stay with no guarantee of freedom was an act of prophetic faith, an example to believers everywhere on how to act in that same faith.

23 Epaphras, my fellow prisoner in Christ Jesus, greets you, 

A.  We know little about Epaphras aside from the mention of him in Colossians 4:12 in which Paul says he was a Colossians as well.  Aside from that we know that he was also imprisoned for the Gospel, possibly at the same time as Paul though we do not know for sure.

24 as do Mark, Aristarchus, Demas, and Luke, my fellow workers. 

A.  These men were all known by Philemon, as this was not written to a church body.  It is also possible that Paul's mention of them to Philemon was a suggestion that they agreed with Paul's request for the freedom of Onesimus.  
B. Aristarchus is most likely the same man recorded to be with Paul in Acts 19:29 and other places.
C.  The only other mention of Demas is in 2 Timothy 4:10, in which Paul says he abandoned because of his love for the world and went to Thessalonica.

D.  Luke is most likely the same Luke of the Gospel of Luke and Acts.  As he often traveled with Paul we can reason this to be the probable case.

25 The grace of our Lord Jesus Christ be with your spirit. Amen.

A.  According to Adam Clark, the word "your" in the verse is plural, meaning the blessing to go to all who were in the church at his house. 

No Longer a Slave (Philemon 1:13-17)

This study was done using the Amplified Bible, which I don't have permission to publish, so I will replace the verses here with the World English Bible (a modernized version of the ASV).  Because of that some of the comments may not totally make sense because the AMP has expanded explanations.  I would highly recommend going to a site like BibleGateway.com where you can read the AMP version for free.

13 whom I desired to keep with me, that on your behalf he might serve me in my chains for the Good News. 

A.  Onesimus was such a blessing to Paul that he wanted to continue in their fellowship together.  Paul however, even as the powerful apostle chose to ask permission from Philemon, showing a respect most leaders in the church today do not show.  Paul had a greater position and right, but he chose the humble road.  Most ministers today take the position of power to mean they now have full right to command and demand whatever they want from those under them.  This is a fleshly viewpoint that Jesus spoke against when he said his disciples are not to Lord over one another.  

B.  Ministering in behalf of Philemon is yet another blessing Paul wanted to allow, and wanted for Philemon.  Allowing Onesimus to minister on his behalf would have been a credit to him, and is another nod toward how the slave would have been profitable in a spiritual way to both of them.

14 But I was willing to do nothing without your consent, that your goodness would not be as of necessity, but of free will. 

A.   Paul clarifies that he wanted the permission of Philemon, and that he wanted Philemon to be a cheerful giver.  This is the same principal taught in anther place that not only are we expected to give, but that God loves a cheerful giver.

15 For perhaps he was therefore separated from you for a while, that you would have him forever, 

A.  The word purpose is a highlight word which Paul uses to express the sovereignty of the Holy Spirit.  What at have appeared to be an act of rebellion by Onesimus was perhaps orchestrated by the Holy Spirit to bring the slave to His feet.  

B.  To receive him back forever not as a slave but as a brother.  Not just for their time on earth but for the citizenship of heaven as well.

16 no longer as a slave, but more than a slave, a beloved brother, especially to me, but how much rather to you, both in the flesh and in the Lord.

A.  No longer as a slave.  Freedom is always God's ultimate goal for His people, both spiritually and physically.

B.  One wonders why this relationship between Paul and Onesimus was so profound.  Very little is known about the runaway, but clearly he meant a great deal to the apostle.  It must have been a sacrifice for both of them to write Philemon and ask for the freedom of his friend, knowing that Philemon could have said no, a fact we don't actually know.  
     The humility of Paul is very impressive.  He could have kept Onesimus a secret from Philemon.  Without technology it could have been quite easy to hide him and avoid Philemon.  Instead the apostle chooses the right move and shows his righteous character.

17 If then you count me a partner, receive him as you would receive me. 

A.  A partner, not simply a close acquaintance or fellow church member, but some Philemon has toiled with.

Paul the Aged (At 56) (Philemon 1:9-12)

This study was done using the Amplified Bible, which I don't have permission to publish, so I will replace the verses here with the World English Bible (a modernized version of the ASV).  Because of that some of the comments may not totally make sense because the AMP has expanded explanations.  I would highly recommend going to a site like BibleGateway.com where you can read the AMP version for free.


9 yet for love’s sake I rather beg, being such a one as Paul, the aged, but also a prisoner of Jesus Christ. 

A.  Paul though he has the authority to make commands chooses a more powerful force to make his case, just as God did when he chose to send Jesus to die on the cross rather than force the human race to worship him.  In this way Paul gives a choice, which is love's way. Domination may bring the desired order, it will not be a willing one.
B.  Paul the aged.  This letter was written about 62 a.d..  Taking this into account would mean that Paul was in his mid-fifties when he wrote it, and since he was beheaded about four years after writing Philemon, a type of death he knew was coming, one could see why he would consider himself to be aged.  More so when one considers the technology and life span of the day.  The average life span of a Roman was only 25 years old (this being the average because 50% of children died before turning 10).  Those reaching 40 considered elders who often retired about that age. 

Sources: http://www.brlsi.org/events-proceedings/proceedings/25020
    http://www.innominatesociety.com/Articles/Death%20and%20Disease%20in%20Ancient%20Rome.htm

10 I beg you for my child, whom I have become the father of in my chains, Onesimus, 

A. Onesimus, whose name seems to be more of second name rather than his birth name in the fashion of Simon being renamed Peter.  The name has been debated, as most scholars are confident that his name means "Useful", while others have claimed it a slaves number, such as "Number One".  

B. Paul most likely converted him because Onesimus was in chains himself for a petty crime.  As he was a runaway slave it comes to reason to think he had stolen food or clothing for survival and ended up in the same area as Paul who saw every encounter with someone new as an opportunity to share the Gospel.  This is conjecture of course, but interesting to think on nonetheless.  

11 who once was useless to you, but now is useful to you and to me. 

A.  Unprofitable not only because he ran away and ceased to generate income for Philemon, but also because Paul did not consider financial income to be profit.  He considered the economy of souls to be profit.  Onesimus becoming a believer not only brought spiritual profit to Philemon and Paul, but also an opportunity for Philemon to extend grace and mercy toward a man he in the flesh, before Jesus, would have most likely beaten within an inch of his life. 

12 I am sending him back. Therefore receive him, that is, my own heart,

A.  Calling Onesimus his own heart was an intense statement by Paul, considering the terminology he used to describe each of the others addressed in his letter.  It does put Philemon in an awkward position, knowing that if he mistreats the runaway slave he is in fact openly insulting Paul.  Saying that Onesimus was Paul's heart could be construed as manipulation by Paul, which may have been the case to a certain degree, but it is most likely a sincere compliment by the apostle to show how important the issue was to him.  This way there was no mis-communication and Philemon understood full well how Paul felt.