(2) Apphia.--The name is usually taken to be the Roman name Appia. But the occurrence of such a name in a Graeco-Asiatic family, though of course possible, is perhaps improbable; and Dr. Lightfoot has shown that it occurs in the form Apphia in many Phrygian inscriptions, and may therefore be naturally supposed to be a native name. There seems little doubt that Apphia was Philemon's wife, like himself "the beloved," though not the "fellow-labourer" or "partner" of St. Paul.

Archippus our fellow soldier.--From this mention of Archippus we may certainly conclude that he was a member of Philemon's family; the ordinary conjecture makes him his son. The name "fellow-soldier," applied elsewhere only to Epaphroditus (Philippians 2:25), as the name "soldier of Jesus Christ" to Timothy (2Timothy 2:3), appears to denote ministerial office in Archippus, which agrees with the charge to him in Colossians 4:18 to "take heed to his ministry and fulfil it."

Church in thy house.--See Note on Colossians 4:15. The specially domestic and personal character of the Epistle need not induce any limitation of the phrase to Philemon's own family. As the joining of Timothy's name in giving the salutation did not prevent the Letter from being St. Paul's only, so the joining the Church in the house in the receiving of the salutation does not prevent its being addressed only to Philemon and his family, who were, like himself, interested in Onesimus.

Verse 2. - Our beloved Apphia. Codices A, D*, E*, F, G, and א (Sinaiticus) read adelphe (sister) for agapete (beloved), and also Jerome, Griesbach, Meyer; which also has been adopted in the Revised Version. The name Appia, or Apphia, is either the Roman Appia Hellenized, which was the conjecture of Grotins (see Introduction), or more probably a native Phrygian name, from Appa or Appha, a term of endearment. The name does not occur elsewhere in Scripture. The word ἀδελφῆ is not unlikely to have been added by way of explanation. St. Paul has used it in five other places, and always in the same sense, viz. Romans 16:1, 15; 1 Corinthians 7:15; 1 Corinthians 9:5; 1 Timothy 5:2. Most commentators, and particularly Chrysostom, Theodoret, and Theophylact, among the ancients, infer that Apphia was the wife of Philemon. Otherwise, why mention her name here? Archippus; comp. Colossians 4:17, where he is said to have received a διακονία, i.e. a ministry or service, in the Church. This word, when used without a determining genitive, denotes service to others in a general and undefined sense. But more commonly with some limiting word; as διακονία λόγου, office of teaching (Acts 6:4); διακονία τοῦ θανάτου, office or function of death (2 Corinthians 3:7). The general view is that Archippus was the presbyter who ministered to that congregation which assembled at the house of Philemon, though Ambrose and Jerome, with other commentators ancient and modern, think that he was the bishop. Grotius, however, takes him to have been a deacon. (It is a very precarious inference that he was a son of Philemon and Appia.) Probably he was fulfilling a temporary mission only in Colossae, and that would be the διακονία in the passage cited. Epaphras, a resident in Colossae (Colossians 4:12), is spoken of as having been the founder of the Church there (Colossians 1:7, 8), and as still being responsible for it (Colossians 4:13). Primasius calls Epaphras bishop and Archippus deacon; and so Grotius. It may be that these theories err in ascribing too rigid and technical a meaning to the terms of ecclesiastical service at this early stage of their employment. Epaphras was, however, at this time in Rome with St. Paul (Colossians 4:12, 13), and it is possible that Archippus was filling his place temporarily. It will be safer to call him (with Bishop Wordsworth) a presbyter. It is, as we have said, an unsupported idea of some writers ancient and modern (Theod. Mopsuest., Michaelis, Rosenmuller, Olshausen, Lightfoot) that he was the son of Philemon (but see below). Our fellow-soldier; i.e. of himself and St. Timothy, as engaged in the same warfare for Christ (1 Corinthians 9:7; 2 Corinthians 10:4; 1 Timothy 1:18). The same term is applied in Philippians 2:25 to Epaphroditus, and also the συνεργός of Ver. 1. And to the Church in thy house. Mede (so Chrysostom and Theodoret also) understands this as meaning "and to the whole of thy family" (which is a Christian one) - a suggestion quite worth considering. For a separate letter "to the saints and faithful brethren in Christ which are at Colossae" (Colossians 1:2) was brought by the same messengers, and it would seem natural that, in a matter so personal to Philemon, salutations should be confined to his own family. The phrase is used more than once (see Romans 16:5; 1 Corinthians 16:19, which seems rather to point the other way; but especially Colossians 4:15, "Nymphas and the Church which is in his house," which, since it was in Colossae itself, seems almost conclusive for that meaning). The Ecclesia domestica was very familiar in the apostolic times. Theodoret states that the house of Philemon was still pointed out as late as the fifth century.

1:1-7 Faith in Christ, and love to him, should unite saints more closely than any outward relation can unite the people of the world. Paul in his private prayers was particular in remembering his friends. We must remember Christian friends much and often, as their cases may need, bearing them in our thoughts, and upon our hearts, before our God. Different sentiments and ways in what is not essential, must not make difference of affection, as to the truth. He inquired concerning his friends, as to the truth, growth, and fruitfulness of their graces, their faith in Christ, and love to him, and to all the saints. The good which Philemon did, was matter of joy and comfort to him and others, who therefore desired that he would continue and abound in good fruits, more and more, to God's honour.And to our beloved Apphia,.... The Alexandrian copy reads, "to sister Apphia"; and the Vulgate Latin version, "to the beloved sister Apphia"; for this is a woman's name; and it is thought that she was the wife of Philemon, since she is placed next to him, and before Archippus, a minister of the word; and very prudently is she wrote to, and justly commended, in order to engage her to use her interest with her husband to receive his servant again, who otherwise might have stood against it, and been a very great hinderance to a reconciliation: this clause is wanting in the Ethiopic version:

and Archippus our fellow soldier; that this Archippus was a preacher of the Gospel at Colosse is manifest from Colossians 4:17 wherefore the apostle styles him a fellow soldier; for though this character belongs to private Christians, who are enlisted as volunteers under Christ, the Captain of salvation, and fight under his banners, against sin, Satan, and the world, being accoutred with the whole armour of God, and are more than conquerors through Christ that has loved them; yet it very eminently belongs to the ministers of the Gospel, who are more especially called upon, to endure hardness, as good soldiers of Christ; to war a good warfare, to fight the good fight of faith; and besides the above enemies common to all believers, to engage with false teachers, and earnestly contend for the faith of the Gospel, that so it may continue with the saints. Now this man was in the same company, and in the same service, engaged in the same common cause, against the same enemies, and under the same Captain, and was expecting the same crown of immortality and glory, and therefore he calls him his fellow soldier; and he wisely inscribes his epistle to him, that he might make use of the interest he had in Philemon, and his wife, to bring this matter to bear, the apostle writes about:

and to the church in thy house: not in the house of Archippus, but in the house of Philemon; and designs not the church at Colosse, as though it met at his house; but his own family, which for the great piety and religion which were among them, and for the good order and decorum in which they were kept, were like a church of themselves; and here again the apostle acts the wise part, in order to gain his point, by taking notice of them, who might some of them have been injured or affronted by Onesimus, when with them; and so entertained some resentment against him, and might put a bar in the way of his reception into the family again.