than that exhibited by Pliny in Sabinianus. Pliny is also in some doubt about the future

behaviour of the freedman, whereas Paul is sure of Onesimus, that, having been touched

by the grace of God, he will now be `profitable' to his master. Paul does not find it

necessary to plead that Philemon should not punish his slave, but Pliny fears, and begs

against, the young freedman being tortured. Sabinianus, described as `justly angry', is

asked to make allowance for his freedman's "youth" and "tears", but Paul's whole letter

is written around the principle of, "Forgiving each other, even as God also in Christ

forgave you" (Eph. 4: 32 R.V.).

Pliny had threatened the young freedman of Sabinianus that he "would never say a

word for him again", a threat which he did not intend to keep (he would break his word if

necessary), but Philemon is devoid to all such inferences. There is a fine touch in Pliny's

letter where he writes, "Gentleness is most praiseworthy exactly where anger is most

justifiable", but at best the letter is that of an excellent Pagan, and falls very far short of

the masterpiece from the hand of Paul, which became part of Holy Scriptures.

The following arrangement may help to throw the main points of the epistle into

A | 1-3. Opening salutation.

B | 4-7. Bowels of the saints refreshed--thy love and faith.

C | a | 8-10. I might order--I exhort for love's sake.

b | 11. Onesimus, once unprofitable, now profitable.

c | 12. Receive him that is my bowels.

d | 13. I would have retained (him).

a | 14. Not of necessity, but willingly.

d | 15, 16. Thou receive him for ever.

c | 17. Receive him as myself.

b | 18, 19. Onesimus--If he wronged thee,

or oweth thee ought--I pay.

B | 20-22. Refresh my bowels--thy obedience.

A | 23-25. Closing salutation.

Apart from the opening and closing salutations, the epistle falls into three main

divisions:  B  |,  C  |,  B  |.

The first of these concerns Philemon, and Paul's

thankfulness for his life and witness;  the third expresses Paul's desires that the

refreshment extended by Philemon "toward all (the) saints" should be further extended

toward himself (verses 5, 7, 20). The middle section is taken up with the proper object of

the epistle, Paul's intercession on behalf of Onesimus. The attitude of Paul "the Apostle"

is of particular note in this central portion, for instead of leaning upon his apostolic

authority, "I might enjoin (order)" (8), he appeals to love and beseeches. In the balancing

member again, he prefers willingness to necessity (14). The reader might also note the

following other characteristics: