The Philemon with whom we are concerned was a native, or at least an inhabitant, of Colossæ. This appears from the fact that his slave is mentioned as belonging to that place. It may be added also, in confirmation of this view, that in one of two epistles written and despatched at the same time St Paul announces the restoration of Onesimus to his master, while in the other he speaks of this same person as revisiting Colossæ[[665]]. On the other hand it would not be safe to lay any stress on the statement of Theodoret, that Philemon’s house was still standing at Colossæ when he wrote[[666]], for traditions of this kind have seldom any historical worth.
converted by St Paul.
Philemon had been converted by St Paul himself[[667]]. At what time or under what circumstances he received his first lessons in the Gospel, we do not know: but the Apostle’s long residence at Ephesus naturally suggests itself as the period when he was most likely to have become acquainted with a citizen of Colossæ[[668]].
His evangelical zeal,
Philemon proved not unworthy of his spiritual parentage. Though to Epaphras belongs the chief glory of preaching the Gospel at Colossæ[[669]], his labours were well seconded by Philemon. The title of ‘fellow-labourer,’ conferred upon him by the Apostle[[670]], is a noble testimony to his evangelical zeal. Like Nymphas in the neighbouring Church of Laodicea[[671]], Philemon had placed his house at the disposal of the Christians at Colossæ for their religious and social gatherings[[672]]. Like Gaius[[673]], to whom the only other private letter in the Apostolic Canon is addressed[[674]], he was generous in his hospitalities. |and wide hospitality.|All those with whom he came in contact spoke with gratitude of his kindly attentions[[675]]. Of his subsequent career we have no certain knowledge. |Legendary martyrdom.|Legendary story indeed promotes him to the bishopric of Colossæ[[676]], and records how he was martyred in his native city under Nero[[677]]. But this tradition or fiction is not entitled to any credit. All that we really know of Philemon is contained within this epistle itself.
2. Apphia his wife.
2. It is a safe inference from the connexion of the names that Apphia was the wife of Philemon[[678]]. The commentators assume without misgiving that we have here the familiar Roman name Appia, though they do not explain the intrusion of the aspirate[[679]]. This seems to be a mistake. |A strictly Phrygian name.|The word occurs very frequently on Phrygian inscriptions as a proper name, and is doubtless of native origin. At Aphrodisias and Philadelphia, at Eumenia and Apamea Cibotus, at Stratonicea, at Philomelium, at Æzani and Cotiæum and Dorylæum, at almost all the towns far and near, which were either Phrygian or subject to Phrygian influences, and in which any fair number of inscriptions has been preserved, the name is found. If no example has been discovered at Colossæ itself, we must remember that not a single proper name has been preserved on any monumental inscription at this place. It is generally written either Apphia or Aphphia[[680]]; more rarely Aphia, which is perhaps due merely to the carelessness of the stonecutters[[681]]. |Its affinities|But, so far as I have observed, it always preserves the aspirate. Its diminutive is Apphion or Aphphion or Aphion[[682]]. The allied form Aphphias or Aphias, also a woman’s name, is found, though less commonly[[683]]; and we likewise frequently meet with the shorter form Apphe or Aphphe[[684]]. The man’s name corresponding to Apphia is Apphianos, but this is rare[[685]]. The root would appear to be some Phrygian term of endearment or relationship[[686]]. |and analogies.|It occurs commonly in connexion with other Phrygian names of a like stamp, more especially Ammia, which undergoes the same modifications of form, Amia, Ammias, Ammion or Amion, Ammiane or Ammiana, with the corresponding masculine Ammianos[[687]]. With these we may also compare Tatia, Tatias, Tation, Tatiane or Tatiana, Tatianos. Similar too is the name Papias or Pappias, with the lengthened form Papianos, to which corresponds the feminine Papiane[[688]]. So again we have Nannas or Nanas, Nanna or Nana, with their derivatives, in these Phrygian inscriptions[[689]]. |Not to be confused with the Latin Appia.|There is a tendency in some of the allied forms of Apphia or Aphphia to drop the aspirate so that they are written with a pp, more especially in Appe[[690]], but not in the word itself; nor have I observed conversely any disposition to write the Roman name Appia with an aspirate, Apphia or Aphphia[[691]]. Even if such a disposition could be proved, the main point for which I am contending can hardly be questioned. With the overwhelming evidence of the inscriptions before us, it is impossible to doubt that Apphia is a native Phrygian name[[692]].
Her share in the letter.
Of this Phrygian matron we know nothing more than can be learnt from this epistle. The tradition or fiction which represents her as martyred together with her husband may be safely disregarded. St Paul addresses her as a Christian[[693]]. Equally with her husband she had been aggrieved by the misconduct of their slave Onesimus, and equally with him she might interest herself in the penitent’s future well-being.
3. Archippus, the son.