Philemon · Chapter 1

V. 1. This single epistle infinitely transcends all the wisdom of the world. And it gives us a specimen how Christians ought to treat of secular affairs from higher principles.

Paul a prisoner of Christ-To whom, as such, Philemon could deny nothing.

And Timotheus-This was written before the second epistle to Timothy, Philemon 1:22.

Verse 1. Paul, a prisoner of Jesus Christ] It has already been noted, in the preface, that Paul was a prisoner at Rome when he wrote this epistle, and those to the Colossians and Philippians. But some think that the term prisoner does not sufficiently point out the apostle’s state, and that the original word desmiov should be translated bound with a chain: this is certainly its meaning; and it shows us in some measure his circumstances-one arm was bound with a chain to the arm of the soldier to whose custody he had been delivered.

It has also been remarked that Paul does not call himself an apostle here, because the letter was a letter of friendship, and on private concerns. But the MSS. are not entirely agreed on this subject. Two MSS. have doulov, a servant; the Codex Claromontanus and the Codex Sangermanensis, both in the Greek and Latin, have apostolov, apostle; and Cassiodorus has apostolov desmiov, Paul, an imprisoned apostle of Jesus Christ. They, however, generally agree in the omission of the word apostolov. Unto Philemon our dearly beloved] There is a peculiarity in the use of proper names in this epistle which is not found in any other part of St. Paul’s writings. The names to which we refer are Philemon, Apphia, Archippus, and Onesimus.

PHILEMON, filhmwn. Affectionate or beloved, from filhma, a kiss; this led the apostle to say: To Philemon our DEARLY BELOVED.

Verses 1-3. Paul, a prisoner of Jesus Christ — To whom, as such, Philemon could deny nothing. Paul does not call himself an apostle, because he wrote to Philemon only in the character of a friend, to request a favour rather than to enjoin what was fit, verses 8, 9; and Timothy — Who was now with Paul at Rome, though, it is probable, not in prison; our brother — So the apostle calls him, to add dignity to his character; unto Philemon, our dearly beloved — That is, the dearly beloved of us both; and fellow-labourer — In the gospel. This shows that Paul and Philemon were personally known to each other. And to our beloved Apphia — Thought by some of the fathers to be Philemon’s wife, to whom also the business about which Paul writes in part belonged; and Archippus our fellow-soldier — In that holy warfare in which we are engaged. This person, Lightfoot thinks, was Philemon’s son. The apostle, by addressing this letter not only to Philemon, but to these persons also, and to all the believers that met in his house, and by wishing them all manner of felicity, interested the whole of Philemon’s family to aid him in his solicitation for Onesimus. Grace to you, &c. — See on Romans 1:7.

Verse 1. Paul, a prisoner of Jesus Christ, for he knew by revelation that the Lord had sent him as a state prisoner in chains to Rome, whatever the adversaries of truth might have intended.

And Timothy our brother, whom Paul, his spiritual father, ever associated with himself. Timothy was his faithful companion in all his labours, except when the work required a separation. Ephesians 1:1. Colossians 1:1.

To Philemon, our fellow-labourer. The name is Grecian; with the poets accounted noble.

1. Prisoner of Jesus Christ—Note on Ephesians 3:1. A playful parody here on his higher title of apostle of Christ. We may safely assume that St. Paul habitually applied this phrase to himself with genial pleasantry, while imprisoned, as a title at once of humility and honour. Bp. Wordsworth piquantly remarks, “There was some appropriateness in introducing himself as a ‘bondsman of Christ,’ in a letter where he pleads the cause of a bond-slave.” Timothy our (or, rather, the) brother. Timothy, when addressed by Paul, was a son; when named to others, was elevated to the style of brother. Fellow labourer—In noting St. Paul’s play upon the names of these friends, observe that Philemon means friendly, Archippus means cavalry captain, and Onesimus means profitable. Hence the first is his co-worker, the second is his fellow soldier, and the third was once (verse 11) unprofitable. Cowper, the poet, rebuking the witticisms of clergymen, places St. Paul before them as a model of perpetual seriousness; giving them leave, if they can find one playful passage in his writings, to preach jokes forever. The pleasantries of this epistle suggest that Cowper’s taste was slightly over-puritanical, and give us the idea that, in his circle of private friends, St. Paul, while holding his apostleship ever visible in the background, was often a cheery companion. Genial pleasantry, avoiding broad levity, vulgarity, indecency, and malignity, is an amiable and Christian quality. It is healthful to mind and body, takes repulsiveness from piety, and sheds a rightful happiness around the circle. How, where, and when Philemon had been Paul’s fellow labourer, is unknown. It is not clear that Paul had ever been at Colosse; but Philemon may have been his convert, and subsequent assistant in establishing Christianity in the neighbouring city of Ephesus.

Ver. 1. Prisoner: same word in Ephesians 3:1; 4:1; 2 Timothy 1:8, Matthew 27:15, 16; Acts 16:25, 27. Of Christ: not necessarily that He has put Paul in prison, but that in his captivity, and as a captive, the prisoner at Rome stands in special relation to Christ and belongs to Him. Writing a private letter to a friend and asking a favour, Paul refrains from all mention of his apostolic authority. And, while begging mercy for a bondman, he points to his own bonds. This silent plea is urged again in Philemon 1:9, 10, 13. That Timothy is, as in Colossians 1:1, joint-author of the letter, gives weight to it as touching a matter in which another besides Paul feels interest. PHILEMON: a not uncommon Greek name. Of this Philemon we know nothing except from this Epistle. He was certainly a Christian and almost certainly (cp. Philemon 1:19) converted by Paul. That Onesimus was (cp. Colossians 4:9) a native or former inhabitant of Colossæ and was also Philemon’s slave, and that, when this letter was written, he was going back to Philemon and also (Colossians 4:9) about to visit Colossæ, suggests that Philemon was an inhabitant of that city. But although he was a fellow-worker of Paul and Timothy, he is not mentioned in Colossians 1:7 as taking part with Epaphras in founding the Church there. He must therefore have been converted elsewhere: for Paul had never visited Colossæ. Possibly he came to live there already a Christian, or was converted by Paul elsewhere, after the Church had been founded by Epaphras. That Philemon had a slave and had apparently (Philemon 1:18) been robbed by him, suggests that he was a man of social position; one of the few implied in 1 Corinthians 1:26.

Our fellow-worker; suggests that Philemon had joined with both Paul and Timothy in Christian toil and thus gained their special love. Contrast Romans 16:9, where the same terms beloved and fellow-worker are used, but to different men; and the pronoun is changed from plural to singular.

V. 2. To Apphia-His wife, to whom also the business in part belonged. And the church in thy house-The Christians who meet there.

Verse 2. APPHIA. apfia. Under the word apfa Suidas says: adelfhv kai adelfou upakorisma. Appha is the affectionate address of a brother or sister; or the diminutive of a brother and sister, used to express kindness and affection. Hence the apostle, referring to the meaning of the word, says: kai apfia th adelfh agaphth. And to Apphia the beloved sister. Though adeloh, sister, be not in our common text, it is found in AD*EFG, several others, the Itala, Vulgate, Slavonic, &c.; and is undoubtedly genuine.

ARCHIPPUS, arciphov. The ruler or master of the horse; from arcwn, a chief, and ippov, a horse. HEROES of old were, both among the Greeks and Trojans, celebrated for their skill in managing and taming the horse, and employing him in war; this frequently occurs in Homer. The import of the name of Archippus might suggest this idea to the apostle’s mind, and lead him to say: Archippus our FELLOW SOLDIER.

Suidas mentions a person of this name, who was once victor at the games, in the ninety-first Olympiad.

There was one of the pupils of Pythagoras of this name; and I introduce him here for the sake of a quotation from St. Jerome, (Apol. adv. Ruffin.,) relative to the doctrines taught by him and his fellow disciple, Lysis: feukteon pantapasi kai ekkopteon asqeneian men tou swmatov, apaideusian de thv yuchv, akolasian de thv gastrov, stasin de thv polewv, thn de diafwnian apo thv oikiav, kai koinh apo pantwn to akratev. “By all means and methods these evils are to be shunned and cut off: effeminacy from the body; IGNORANCE from the soul; delicacies from the belly; sedition from the city; discord from the house; and, in general, intemperance from all things.” Vid. FAB. Thes. Erud. Schol.

ONESIMUS, onhsimov. Useful or profitable; from onhmi, to help. The import of this name led the apostle to play upon the word thus: I beseech thee for any son Onesimus-which in time past was to thee UNPROFITABLE, but now PROFITABLE to thee and me.

To the Church in thy house] The congregation of Christians frequently assembling in Philemon’s house; for at this time the Christians had neither temples, churches, nor chapels. See Clarke’s note on “Romans 16:5”, and the reference there.

It is very probable that Apphia was the wife of Philemon, and Archippus, their son, the pastor of the Church at Philemon’s house.

Verses 1-3. Paul, a prisoner of Jesus Christ — To whom, as such, Philemon could deny nothing. Paul does not call himself an apostle, because he wrote to Philemon only in the character of a friend, to request a favour rather than to enjoin what was fit, verses 8, 9; and Timothy — Who was now with Paul at Rome, though, it is probable, not in prison; our brother — So the apostle calls him, to add dignity to his character; unto Philemon, our dearly beloved — That is, the dearly beloved of us both; and fellow-labourer — In the gospel. This shows that Paul and Philemon were personally known to each other. And to our beloved Apphia — Thought by some of the fathers to be Philemon’s wife, to whom also the business about which Paul writes in part belonged; and Archippus our fellow-soldier — In that holy warfare in which we are engaged. This person, Lightfoot thinks, was Philemon’s son. The apostle, by addressing this letter not only to Philemon, but to these persons also, and to all the believers that met in his house, and by wishing them all manner of felicity, interested the whole of Philemon’s family to aid him in his solicitation for Onesimus. Grace to you, &c. — See on Romans 1:7.

Ver. 2. And to our beloved Apphia, the wife of Philemon, who equalled her husband in faith and piety, and was worthy of a record in the annals of the church.

And Archippus, our fellow-soldier. As his profession is repeated in Philippians 2:25, and not applied to any other apostolic man, cardinal Baronius, a man profoundly learned in the annals of the church, doubts not but Paul, or his father, had held commissions in the Roman service; and it probably was the same with Archippus. The critics mostly turn it to their spiritual warfare with the powers of darkness.

2. Apphia—The Roman name Appia; doubtless designating Philemon’s wife. Tradition honours her as a martyr with her husband. Archippus— Signifying “master of horse,” and so Paul’s fellow soldier. This heroic title confirms the belief that Colossians 4:17 (where see note) was a word of cheer to him, and not of reproof. Church in thy house—Notes on Romans 16:5; 1 Corinthians 16:19; and Colossians 4:15. From the last passage it is certain that there were at least two house-churches in Colosse. Probably there were several, each with its own churchly organization, and collectively forming the Church of Colosse addressed by St. Paul’s epistle. A number of house-congregations would require several sets of elders and deacons; which would naturally require a president-presbyter or bishop for the city, including suburbs. A wealthier member supplied a room, or, perhaps, the court of his house; and his home became a “meeting-house,” a “church.” The Greek commentator, Theodoret, fifth century, says: “Philemon was a citizen of Colossae, and his house still remains in that city.” Its double character as church and residence might render it memorable and traditional. Though the matter of Onesimus was personal between St. Paul and Philemon alone, yet it would possess an interest for the entire coterie that met for worship in Philemon’s court. An epistle from the great apostle, and glad news from the fugitive Onesimus, would raise a stir in the hearts of the little band, and form rich topic for listening ears and praying lips.

Devout recognition of the richness of Philemon’s Christian character, 4-7.

From this point all are forgotten but Philemon, who is addressed in the second person singular. And preparatory to the great request of verse 10 Paul testifies the high tone of Philemon’s Christianity, grounding the request in his Christian fellowship.

Ver. 2. Apphia: a woman’s name found on several inscriptions in the country around Colossæ, and therefore probably of native origin. There is no reason to identify it with the Roman name Appia. The connection suggests strongly that she was Philemon’s wife. And this is the more likely because the letter deals with a domestic matter. On behalf of a runaway slave Paul appeals both to master and mistress. Thus both the Phrygian name and Apphia’s mention here are notes of genuineness.

Our sister: implies that she was a Christian and therefore under Christian obligations.

If Apphia be Philemon’s wife, the immediate mention of Archippus in a letter touching only a domestic matter suggests that he also was a member of the same family, and probably Philemon’s son. This agrees with Colossians 4:17, which seems to imply that he was an officer of the Church at Colossæ. If Archippus was son of Philemon, the latter must have been elderly, not much if any younger than Paul.

Fellow-soldier: as in Philippians 2:25. It is perhaps not safe to infer from this title that Archippus had in some special conflict stood bravely by Paul. For the whole Christian life, especially in those days of storm, was a conflict. And if, as we inferred from Colossians 4:17, Archippus held official rank in the Church, this description would be the more appropriate. Paul recognises both Philemon and Archippus as comrades, the one in toil, the other in the ranks of battle. Doubtless, for reasons unknown to us, this distribution of titles was appropriate.

The Church in thy house: a smaller gathering within the Church at Colossæ, like that at Laodicea (Colossians 4:15) in the house of Nymphas. The singular number, thy, pays honour to Philemon in his own family as head of the household. This greeting seeks to interest in the case of Onesimus the company accustomed to gather for worship in the house of Philemon. The greeting of grace and peace (see under Philippians 1:2) is sent to each member of the family and to the Church meeting in their home.

Verses 1-3. Paul, a prisoner of Jesus Christ — To whom, as such, Philemon could deny nothing. Paul does not call himself an apostle, because he wrote to Philemon only in the character of a friend, to request a favour rather than to enjoin what was fit, verses 8, 9; and Timothy — Who was now with Paul at Rome, though, it is probable, not in prison; our brother — So the apostle calls him, to add dignity to his character; unto Philemon, our dearly beloved — That is, the dearly beloved of us both; and fellow-labourer — In the gospel. This shows that Paul and Philemon were personally known to each other. And to our beloved Apphia — Thought by some of the fathers to be Philemon’s wife, to whom also the business about which Paul writes in part belonged; and Archippus our fellow-soldier — In that holy warfare in which we are engaged. This person, Lightfoot thinks, was Philemon’s son. The apostle, by addressing this letter not only to Philemon, but to these persons also, and to all the believers that met in his house, and by wishing them all manner of felicity, interested the whole of Philemon’s family to aid him in his solicitation for Onesimus. Grace to you, &c. — See on Romans 1:7.

Ver. 3. Grace to you, and peace. See 1 Corinthians 1:2. The manner of the age was to greet one another in epistolary correspondence. So are the letters of Pliny, and of the christian fathers, neat, chaste, and elegant in address.

Verse 4. I thank my God] For all the good he has bestowed upon you, making mention of thee always in my prayers, that thou mayest hold fast all that thou hast got, and get all that thou dost farther need.

Verses 4-6. I thank my God, &c. — This epistle, which infinitely transcends all the wisdom of this world, gives us an admirable specimen how Christians ought to treat of secular affairs from higher principles; making mention of thee in my prayers — See Romans 1:9; Hearing of thy love and faith — “By telling Philemon that he thanked God always in his prayers for his increasing faith and love, he, in a very delicate manner, prepared him for listening to the request he was about to make in behalf of Onesimus. For it was telling him, in an indirect manner, that his own benevolent disposition would lead him to pardon Onesimus, although he had greatly offended him.” That the communication of thy faith may become effectual, &c. — That is, that thy liberality to the saints, proceeding from thy faith, or the fruits of thy faith communicated to them, in the many good offices which thou dost, may be effectual for bringing others to the acknowledgment of those good things which are in thee and thy family; in, or toward, Christ Jesus — Or, as others understand the verse, the apostle prayed that Philemon’s endeavours to communicate his faith in Christ to others, or to bring them to believe in Christ as he did, might be rendered effectual through the evident excellence of his own example and that of his family, inducing them to entertain a favourable opinion of that religion which produced such beneficial effects on the conduct of those who embraced it.

4. My God—Note, Acts 27:23. Always qualifies thank.

PHILEMON

SECTION 2. — PAUL’S JOY AT PHILEMON’S

CHRISTIAN LOVE. VERSES 4-7.

I thank my God always, making mention of thee in my prayers, hearing of thy love and the faith which thou hast towards the Lord and for all the saints, in order that the fellowship of thy faith may become effectual, in knowledge of every good thing that is in you, for Christ. For I had much joy and encouragement at thy love; because the hearts of the saints have been refreshed through thee, brother.

Ver. 4. As in Philippians 1:3, Romans 1:8, Paul’s first words after a Christian greeting are his own personal thanks to his own God. And, as in 1 Corinthians 1:4, Ephesians 1:16, these thanks are ceaseless: I thank my God always.

Making mention of you in my prayers: as in Romans 1:9. These constant thanks for Philemon are offered in the course of Paul’s regular devotions.

V. 5. Hearing-Probably from Onesimus.

Verse 5. Hearing of thy love and faith] His faith in Christ Jesus, his love to the saints. Several excellent MSS. and some versions put faith before love, which makes a more natural reading. There is no figure of speech which would vindicate our saying faith in the saints; so that, if we do not allow of the arrangement in the MSS. referred to, we shall be obliged to have recourse to the transposition, because faith must refer to Jesus Christ, and love to the saints.

Verses 4-6. I thank my God, &c. — This epistle, which infinitely transcends all the wisdom of this world, gives us an admirable specimen how Christians ought to treat of secular affairs from higher principles; making mention of thee in my prayers — See Romans 1:9; Hearing of thy love and faith — “By telling Philemon that he thanked God always in his prayers for his increasing faith and love, he, in a very delicate manner, prepared him for listening to the request he was about to make in behalf of Onesimus. For it was telling him, in an indirect manner, that his own benevolent disposition would lead him to pardon Onesimus, although he had greatly offended him.” That the communication of thy faith may become effectual, &c. — That is, that thy liberality to the saints, proceeding from thy faith, or the fruits of thy faith communicated to them, in the many good offices which thou dost, may be effectual for bringing others to the acknowledgment of those good things which are in thee and thy family; in, or toward, Christ Jesus — Or, as others understand the verse, the apostle prayed that Philemon’s endeavours to communicate his faith in Christ to others, or to bring them to believe in Christ as he did, might be rendered effectual through the evident excellence of his own example and that of his family, inducing them to entertain a favourable opinion of that religion which produced such beneficial effects on the conduct of those who embraced it.

Ver. 5. Hearing of thy love and faith. These words are very appropriate to the subject which follows; for all the brilliant virtues of the christian temper which shone in Philemon, and in a city full of idolatry, were worthy of eulogy and of thanksgiving.

5. Hearing—This participle is, in the Greek, a continuous present; constantly hearing, and so moved to make mention of you in my prayers. Thanks for his convert’s present piety prompted prayer for his higher spiritual attainments. Philemon, he heard, manifested faith, not only toward the Lord Jesus, but he manifested his faith in Jesus toward all saints.

Ver. 5. Hearing: day by day, perhaps from frequent references to Philemon by Epaphras and Onesimus. This continual hearing prompted continual thanks. Contrast having heard in Colossians 1:4, referring to one definite recital.

The faith which thou hast: parallel to thy love: so Colossians 1:4. Nowhere else do we read of faith… towards all the saints; except probably in Ephesians 1:15. And there is, before the Lord Jesus, probably (for the reading is doubtful) a preposition not elsewhere used in this connection. That love is put before faith, is also remarkable. It has been suggested that the order of words is inverted, and that Paul really meant love towards all the saints and faith towards the Lord Jesus. But such inversion is not elsewhere found in the Bible. [And it seems to be forbidden by the relative singular which thou hast, which connects with faith all the words following.] Another suggestion is that whereas the Lord Jesus is the immediate object of faith, the saints are in some way a more distant object in the sense that Philemon’s faith took practical form in kindness towards them. But such use of [eiv pantav touv agiouv] the words rendered towards all the saints is altogether without example. Open to least objection is the exposition of the great grammarians Meyer and Winer, viz. that the word faith has here the sense of faithfulness, as undoubtedly in Romans 3:3, the faith (or faithfulness) of God, in Galatians 5:22, where it is placed among Christian virtues, in Titus 2:10; Matthew 23:23, and frequently in classic Greek. The corresponding Greek adjective has frequently this sense: Colossians 1:7; 4:7. The English word faith has both senses. The sense suggested here by Meyer has given us the common adjective faithful. Although unusual in the N.T. but common in profane Greek, it seems to be demanded by the impossibility of giving to the word its ordinary sense. And it would explain the position of love before faith and the unusual preposition following it. It is also the easiest explanation of Ephesians 1:15. This less usual sense is closely connected with the more common one. They who believe firmly the promises of God are themselves objects of confidence to others, both in their relation to God and to man. Paul has heard of Philemon’s Christian love; and of his trustworthiness in things pertaining to the great Master and in his relations to all Christians. Of all this, he hears frequently from the Colossians with him: and it moves him to constant praise to God.

V. 6. I pray that the communication of thy faith may become effectual-That is, that thy faith may be effectually communicated to others, who see and acknowledge thy piety and charity.

Verse 6. That the communication of thy faith] The words h koinwnia thv pistewv sou, the fellowship or communication of thy faith, may be understood as referring to the work of love towards the saints-the poor Christians, which his faith in Christ enabled him to perform, faith being taken here for its effects; and indeed the word koinwnia itself is not unfrequently used to denote liberality, almsgiving; and this is very properly remarked by Theophylact here: koinwnian pistewv elehmosunhn kalei, wv apo pistewv pollhv genomenhn. He terms almsgiving the communication of faith, because it is the fruit of much faith.”

May become effectual] Dr. Macknight understands these words thus: “That the many good offices which thou dost to the saints may become effectual in bringing others to the acknowledgment of every good disposition which is in you towards Christ Jesus, or towards his members.” Instead of energhv, energetic or effectual, the Vulgate and some of the fathers, as well as several Latin MSS., have read enarghv, evident. This makes a very good sense, and seems to agree best with the scope of the place.

Instead of en umin, in YOU, en hmin in US, is the reading of all the best MSS., as well as of several versions and fathers.

Verses 4-6. I thank my God, &c. — This epistle, which infinitely transcends all the wisdom of this world, gives us an admirable specimen how Christians ought to treat of secular affairs from higher principles; making mention of thee in my prayers — See Romans 1:9; Hearing of thy love and faith — “By telling Philemon that he thanked God always in his prayers for his increasing faith and love, he, in a very delicate manner, prepared him for listening to the request he was about to make in behalf of Onesimus. For it was telling him, in an indirect manner, that his own benevolent disposition would lead him to pardon Onesimus, although he had greatly offended him.” That the communication of thy faith may become effectual, &c. — That is, that thy liberality to the saints, proceeding from thy faith, or the fruits of thy faith communicated to them, in the many good offices which thou dost, may be effectual for bringing others to the acknowledgment of those good things which are in thee and thy family; in, or toward, Christ Jesus — Or, as others understand the verse, the apostle prayed that Philemon’s endeavours to communicate his faith in Christ to others, or to bring them to believe in Christ as he did, might be rendered effectual through the evident excellence of his own example and that of his family, inducing them to entertain a favourable opinion of that religion which produced such beneficial effects on the conduct of those who embraced it.

6. That—Depending on prayers in last verse, showing for what St. Paul prayed in Philemon’s behalf. Communication—Rather, communion, or common sharing with others in some one interest. Thy faith—Greek, the faith, showing the interest in which the communion was. Render the phrase thus: The communion of the faith. You—The proper reading is us, referring to the body of participators in the common faith. Acknowledging—Rather, knowing by experience, or experiencing. In us depends upon experiencing. Render the whole: That thy sharing of the faith may be efficient in (or to) the experiencing in us of all that is good, unto (the glory of) Christ Jesus.

Ver. 6. Purpose of the prayer which in Paul’s mind is always associated with thanks to God. So, very clearly, in Ephesians 1:17. For good things already received do but reveal the need for further blessings. Fellowship: see under Philippians 1:5: the spirit of brotherhood, that which prompts us to share with others our joys and their burdens. Of thy faith, or faithfulness: brotherliness springing from, and thus belonging to, his loyalty to Christ and to all Christians. Paul prays that Philemon’s good-fellowship may become effective, i.e. may produce results.

In the knowledge: or rather full perception and recognition. Every good thing: every form of Christian excellence or spiritual enrichment: cp. Hebrews 9:11; 10:1.

In you, or in us: (the reading is quite uncertain:) in Philemon and the Christians around, or in Christians generally including Paul. For Christ: to advance His purpose and kingdom. Paul desires that the spirit of brotherhood which belongs to Philemon’s faithfulness may produce results, and these so abundant and various as to evoke, as their surrounding element, a recognition by others of every excellence which dwells in Christians, and thus tend to the glory of Christ; or, in other words, that Philemon’s loyalty to Christ may assume form in a manifestation of Christian brotherhood, and thus secure recognition of all the excellences with which Christ has enriched His people. The special form of brotherliness here in view, we shall learn in § 3. If Paul’s request be not granted, one form of Christian excellence will not be recognised. And the closing words of this verse remind us that in this full recognition the honour of Christ is involved.

V. 7. The saints-To whom Philemon's house was open, Philemon 1:2.

Verse 7. For we have great joy] This verse does not read harmoniously. The Greek authorizes the following arrangement: For we have great joy and consolation in thy love, O brother, because the bowels of the saints are refreshed by thee. The apostle speaks here of the works of charity in which Philemon abounded towards poor Christians.

Verse 7. For we have great joy and consolation — Timothy and I are greatly rejoiced and comforted; in, or by, thy love — To God and his people; because the bowels of the saints — That is, the saints themselves, to whom it seems Philemon’s house was open; are refreshed by thee, brother — So the apostle terms him; not merely because he was a believer in Christ, but because he was one whom he tenderly loved. “The refreshment of which the apostle speaks was produced by the relief which Philemon’s works of charity brought to them in their distresses. And the saints who were thus refreshed were not those only who lived in Philemon’s neighbourhood, but those also who were driven from their homes for the name of Christ, or who went about preaching the gospel. Perhaps also the apostle meant that the knowledge of Philemon’s charitable actions gave great joy even to the saints who had no need of his good offices.” — Macknight.

7. Bowels—A term thrice used in this epistle. Because the bowels are very sensitive to our deep emotions, and are a central part of the man, the term is used to signify our strongest affections and movements of feeling. The saints—Not only of Colosse, but of other parts, visiting and entertained at Philemon’s hospitable home. Brother—Emphatic, from final position in the paragraph, as it is the last word in the Greek of the Epistle to the Galatians.

Request for the kind reception of Onesimus, 8-21.

Ver. 7. Reason, primarily for Paul’s thanks, and then for the prayer naturally following those thanks. His gratitude is prompted by joy… and encouragement (as in Philippians 2:1) caused by Philemon’s action. I had: when Paul heard about Philemon’s love. Then follow proofs of it. Hearts: same word in Philippians 1:8; 2:1; Colossians 3:12. It denotes always the seat of the emotions, where influences from without evoke feelings within. Here the emotion was that of being refreshed: same word in 1 Corinthians 16:18; 2 Corinthians 7:13; Matthew 11:28. [The Greek perfect denotes the abiding result of this act of kindness.] Paul refers to matters of fact, viz. acts of kindness by Philemon to Christians. These facts were narrated to him doubtless by Epaphras and Onesimus. They moved him to thanksgiving, and to prayer that the disposition thus manifested might reveal itself still further and thus secure recognition of the excellence of Christianity. This remembrance of Philemon’s brotherliness elicits the endearing title, brother.

V. 8. I might be bold in Christ-Through the authority he hath given me.

Verse 8. Wherefore, though I might be much bold] It would be better to read: Wherefore, although I have much authority through Christ, to command thee to do what is proper; yet, on account of my love to thee, I entreat thee.

The tenderness and delicacy of this epistle, says Dr. Paley, have long been admired: “Though I might be much bold in Christ to enjoin thee that which is convenient; yet, for love’s sake, I rather beseech thee, being such a one as Paul the aged, and now also a prisoner of Christ Jesus, I beseech thee for my son Onesimus, whom I have begotten in my bonds.”

There is something certainly very melting and persuasive in this and every part of the epistle. Yet, in my opinion, the character of St. Paul prevails in it throughout. The warm, affectionate, authoritative teacher is interceding with an absent friend for a beloved convert. He urges his suit with an earnestness befitting, perhaps, not so much the occasion as the ardour and sensibility of his own mind. Here also, as everywhere, he shows himself conscious of the weight and dignity of his mission; nor does he suffer Philemon, for a moment, to forget it: “I might be much bold in Christ, to enjoin thee that which is convenient.” He is careful also to recall, though obliquely, to Philemon’s memory, the sacred obligation under which he had laid him, by bringing him to the knowledge of Christ: “I do not say to thee, how thou owest to me even thine own self besides.” Without laying aside, therefore, the apostolic character, our author softens the imperative style of his address, by mixing with it every sentiment and consideration that could move the heart of his correspondent. Aged, and in prison, he is content to supplicate and entreat. Onesimus was rendered dear to him by his conversation and his services; the child of his affliction, and “ministering unto him in the bonds of the Gospel.” This ought to recommend him, whatever had been his fault, to Philemon’s forgiveness: “Receive him as myself, as my own bowels.” Every thing, however, should be voluntary. St. Paul was determined that Philemon’s compliance should flow from his own bounty; “Without thy mind would I do nothing, that thy benefit should not be as it were of necessity, but willingly;” trusting, nevertheless, to his gratitude and attachment for the performance of all that he requested, and for more: “Having confidence in thy obedience, I wrote unto thee, knowing that thou wilt also do more than I say.”

St. Paul’s discourse at Miletus; his speech before Agrippa; his Epistle to the Romans; that to the Galatians, Galatians 4:11-20; to the Philippians, Philippians 1:29; 2:2; the second to the Corinthians, 2 Corinthians 6:1-13; and indeed some part or other of almost every epistle, exhibit examples of a similar application to the feelings and affections of the persons whom he addresses. And it is observable that these pathetic effusions, drawn for the most part from his own sufferings and situation, usually precede a command, soften a rebuke, or mitigate the harshness of some disagreeable truth. Horæ Paulinæ, p. 334.

Verses 8, 9. Wherefore — Because we are so well assured of thy benevolent disposition, and thy constant readiness to do every good in thy power; though I might be much bold in Christ — Might take great freedom in virtue of my relation to him, and the authority he has given me; to enjoin thee and others that which is convenient — Proper and reasonable to be done. Yet for love’s sake, &c. — That is, instead of using my authority; I rather beseech thee — By that love which thou bearest to the saints and me. In how handsome a manner does the apostle just hint at, and immediately drop, the consideration of his power to command, and tenderly entreat Philemon to hearken to his friend, his aged friend, and now a prisoner for Christ! to Paul, his spiritual father; Paul, grown old in the service of the gospel, and now also confined with a chain for preaching it; considerations which must have made a deep impression on Philemon, who, being himself a sincere Christian, could not but wish to gratify one who, at the expense of unspeakable labour and suffering, had done the greatest service to mankind, by communicating to them the knowledge of God, of Christ, and of the gospel.

Ver. 8-10. Wherefore, though I might be bold, as a minister and labourer of the Lord, yet for love’s sake I would rather beseech thee for my son Onesimus, whom I have begotten in my bonds. Paul, as the prisoner of the Lord, had a right to ask of the churches whatever he needed in his sufferings for the testimony of Jesus, and his requests would come with a thousand welcomes. Aged ministers, destitute of all rectorial revenues, have just claims on the people for whom they have laboured through life. But alas, men warm by their winter fires, are apt too often to forget the cold.

8. Wherefore—The request is made in view of the high Christian character of Philemon, as described in the preceding paragraph. Enjoin thee—Paul holds his apostolic authority in reserve, lest he deprive Philemon of the honour of doing the noble thing freely, and from the fountain of his own Christian feeling. Convenient—An obsolete sense of the word for the becoming, the befitting, the suitable to thy Christian character. And, for the Christian, the highest befitting is the highest right, pure, generous, and magnanimous. Philemon must do the befitting to the high picture Paul has given of him.

PHILEMON

SECTION 3. — THE REQUEST ABOUT

ONESIMUS. VERSES 8-21.

For which cause, having much boldness in Christ to command thee that which is fitting, because of this love I rather exhort, being such a one as Paul, an old man, and now also a prisoner of Christ Jesus; I exhort thee about my child, whom I have begotten in my bonds, Onesimus, “who formerly was to thee unprofitable but now profitable to thee and to me, whom I have sent back to thee himself that is, my own heart, whom I was minded to keep with me that on thy behalf he might minister to me in the bonds of the Gospel. But without thy mind I was not willing to do anything, that thy good thing may be, not of necessity, but of free will. For perhaps because of this he was separated for a time that for ever thou mightest hold him; no longer as a servant but more than a servant, a brother beloved, especially so to me, but how much more to thee, both in the flesh and in the Lord. If then thou hast me as a partner, receive him as me. Moreover, any injustice he has done thee, or is in debt, reckon this to me. I, Paul have written with my own hand, I will repay; in order that I may not say to thee that also thyself to me thou owest besides. Yes, brother, I would have help of thee in the Lord. Refresh my heart in Christ. Trusting to thy obedience I have written to thee knowing that also beyond the things which I write thou wilt do.

Special matter of this letter. We have an appeal, Philemon 1:8, 9: a request, Philemon 1:10-17: a detail pertaining to it, Philemon 1:18, 19: a further appeal, Philemon 1:20, 21.

Ver. 8.-9a. For-which-cause: because of thy kindness to the saints. Boldness in Christ: confidence of unrestrained speech arising from Paul’s relation to Christ.

To command: as if by superior authority: same word in Luke 4:36; 8:25.

That which is fitting: action agreeing with the position and circumstances of the actor. Same word in Ephesians 5:4; Colossians 3:18. It suggests slightly that the request following is what Philemon ought to do. Because of thy love, or for love’s sake: literally because of the love. The definite article refers either to Philemon’s love mentioned in Philemon 1:7 or to the well-known Christian virtue of love. In view of the express mention (Philemon 1:5) of thy love, and of the introductory particle for-which-cause, of which these words seem to be an exposition, the former reference seems the more likely. The two expositions are closely allied. By allowing himself to be influenced by Philemon’s love, Paul was paying deference to the central Christian virtue of which this was a concrete example.

Exhort: as in Philippians 4:2. Instead of speaking to Philemon with authority as from above, Paul speaks to him as a brother by his side using language calculated to encourage to action.

V. 9. Yet out of love I rather entreat thee-In how handsome a manner does the apostle just hint, and immediately drop, the consideration of his power to command, and tenderly entreat Philemon to hearken to his friend, his aged friend, and now prisoner for Christ! With what endearment, in the next verse, does he call Onesimus his son, before he names his name! And as soon as he had mentioned it, with what fine address does he just touch on his former faults, and instantly pass on to the happy change that was now made upon him! So disposing Philemon to attend to his request, and the motives wherewith he was going to enforce it.

Verse 9. Paul the aged] If we allow St. Paul to have been about 25 years of age at the utmost, in the year 31, when he was assisting at the martyrdom of Stephen, Acts 7:58; as this epistle was written about A. D. 62, he could not have been at this time more than about 56 years old. This could not constitute him an aged man in our sense of the term; yet, when the whole length of his life is taken in, being martyred about four years after this, he may not improperly be considered an aged or elderly man, though it is generally allowed that his martyrdom took place in the 66th year of our Lord.

But the word presbuv signifies, not only an old man, but also an ambassador; because old or elderly men were chosen to fulfil such an office, because of their experience and solidity; and presbuthv, for presbeuthv, is used in the same sense and for the same reason by the Septuagint; hence some have thought that we should translate here, Paul the ambassador. This would agree very well with the scope and even the design of the place.

Verses 8, 9. Wherefore — Because we are so well assured of thy benevolent disposition, and thy constant readiness to do every good in thy power; though I might be much bold in Christ — Might take great freedom in virtue of my relation to him, and the authority he has given me; to enjoin thee and others that which is convenient — Proper and reasonable to be done. Yet for love’s sake, &c. — That is, instead of using my authority; I rather beseech thee — By that love which thou bearest to the saints and me. In how handsome a manner does the apostle just hint at, and immediately drop, the consideration of his power to command, and tenderly entreat Philemon to hearken to his friend, his aged friend, and now a prisoner for Christ! to Paul, his spiritual father; Paul, grown old in the service of the gospel, and now also confined with a chain for preaching it; considerations which must have made a deep impression on Philemon, who, being himself a sincere Christian, could not but wish to gratify one who, at the expense of unspeakable labour and suffering, had done the greatest service to mankind, by communicating to them the knowledge of God, of Christ, and of the gospel.

Ver. 8-10. Wherefore, though I might be bold, as a minister and labourer of the Lord, yet for love’s sake I would rather beseech thee for my son Onesimus, whom I have begotten in my bonds. Paul, as the prisoner of the Lord, had a right to ask of the churches whatever he needed in his sufferings for the testimony of Jesus, and his requests would come with a thousand welcomes. Aged ministers, destitute of all rectorial revenues, have just claims on the people for whom they have laboured through life. But alas, men warm by their winter fires, are apt too often to forget the cold.

9. Being such—Alford, and others of the best class of commentators, place a period before being, a comma after such, and a comma after Christ. The following as, then, does not correspond with such; and such refers to Paul as being entitled to enjoin, as above. Being such, (as might enjoin thee,) being Paul the aged, being also Christ’s prisoner—for these three motives he does beseech. He is thus triply a supplicator for Onesimus, placing his own personality as pleader in front of his client. The aged—The veneration for his own age, for his long antecedents of toils, imprisonments, and martyrdoms, must plead for Onesimus. Paul was “a young man” at the martyrdom of St. Stephen, (Acts 7:58,) but as he was then clothed by the Sanhedrin with plenary authorities, and was himself a member of the Sanhedrin, he was, probably, not less than thirty years of age. Supposing this to have been A.D. 37, and the letter to Philemon A.D. 63, Paul must now be near sixty. But bearing the weight of only sixty years, he bore the load of a life of labours and excitements, and the prestige of a great history, so as to have possessed the venerability of near seventy. But his age of sixty would imply that Philemon, from whom St. Paul claims the deference due to age, was a much younger man, so that Archippus could hardly have been, as some commentators suggest, his son.

Ver. 9b. Two points about Paul, his age and his bonds, strengthening the request which he makes when he might have used words of command. Since this Epistle was probably (see Introd. v.) written about A.D. 64 and Paul’s conversion took place apparently (see my Galatians p. 193) about A.D. 35, it is quite possible that a man who in Acts 7:58 is spoken of as young at the stoning of Stephen may here have spoken of himself as old. For life is reckoned by deeds rather than by years. After thirty years of hardship and toil for Christ, and this preceded by hard work of another kind, a man of sixty might well seem to himself to have already lived a long life. And the weakness of advancing years gave him a claim upon Philemon, his son in Christ.

Prisoner of Christ Jesus: as in Philemon 1:1. It is here added to old age as a second plea. Paul stands in special relation to Christ, his relation to Him is that of one who for His sake has been put in prison, and the prisoner is old. Such is the man who now forbears to use his indisputable authority and merely makes a request.

[Some commentators separate such-a-one from the words following and make it refer to Philemon 1:8, where Paul suggests his right to command. But this back-reference is not grammatically necessary: and it is unlikely that Paul would lay stress upon his authority by thus referring to it twice. It is best to take together such a one as, these words introducing and picturing old men as a class to which the writer belongs. And the mention of Paul’s old age at once recalls his hard surroundings.]

V. 10. Whom I have begotten in my bonds-The son of my age.

Verse 10. I beseech thee for my son Onesimus] It is evident from this that Onesimus was converted by St. Paul while he was prisoner at Rome, and perhaps not long before he wrote this epistle.

Verses 10-14. I beseech thee — There is a beautiful emphasis in the repetition of these words, which he had introduced in the preceding verse; for my son — The son of my age. The order of the original words is this; 1 entreat thee for a son of mine, whom I have begotten in my bonds, Onesimus — On this Macknight remarks as follows: “Onesimus’s name at the end of the sentence has a fine effect, by keeping the reader in suspense. This every person of taste must perceive. The apostle would not so much as mention Onesimus’s name till he had prepared Philemon for hearing it; and when he does mention it, instead of calling him a fugitive slave, or even a slave simply, he calls him his own son, to show that he had a tender affection for him, and was much interested in his welfare. And then, by telling Philemon that he had begotten him in his bonds, he insinuated that Onesimus was not discouraged from becoming a Christian by the apostle’s bonds. Being, therefore, a firm believer, he was not unworthy of the pardon the apostle solicited for him. Indeed, in this beautiful passage there is a group of the most affecting arguments closely crowded together. On the one hand we have Philemon’s own reputation for goodness; his friendship to the apostle, his respect for his character, reverence for his age, (now it is supposed about sixty or sixty-three,) compassion for his bonds, and at the same time an insinuation of that obedience which Philemon owed to him as an apostle. On the other hand we have Onesimus’s repentance and return to virtue, his profession of Christianity, notwithstanding the evils to which it exposed him, and his being the object of his spiritual father’s tender affection. In short, every word contains an argument. Philemon therefore must have been exceedingly affected by this moving passage.” Who in time past was to thee unprofitable — We have just seen with what endearment the apostle called Onesimus his son, begotten in his bonds, before he mentioned his name; here we see with what fine address, as soon as he had mentioned it, he touches on his former misbehaviour, giving it the softest name possible, and instantly passing on to the happy change that was now made upon him, so disposing Philemon to attend to his request, and the motives whereby he enforced it: but now profitable — No one should be expected to be a good servant before he is a good man. The apostle manifestly alludes to his name Onesimus, which signifies profitable. To thee and to me — Or rather, even as to me. To show the sincerity of Onesimus’s repentance, the apostle mentions the experience which he himself had had of his benevolent disposition, in the many affectionate services which he had received from him during his confinement. After such a proof Philemon could have no doubt of Onesimus’s piety and fidelity. “It has been justly observed, that it was strange Onesimus, who had been so wicked in the pious family of Philemon, amidst all the religious opportunities he enjoyed there, should meet with conversion in his rambles at Rome. Instances have often happened somewhat of a similar nature; but it is very unjustifiable, and may probably be fatal, for any to presume on the like extraordinary interpositions of providence and grace in their favour.” — Doddridge. Whom — How agreeable and useful soever he might have been to me here; I have sent back to thee again; thou therefore receive him — Into thy family with readiness and affection. Receive him, did I say? nay rather, receive, as it were, my own bowels — A person whom I so tenderly love, that he may seem, as it were, to carry my heart along with him whithersoever he goes. Such is the natural affection of a father in Christ toward his spiritual children. As Bengelius observes, by laying aside his apostolical authority, St. Paul had brought himself to a level with Philemon; and now to exalt Onesimus, and to display that dignity which a man acquires by becoming a sincere Christian, he calls him, not his son simply, but his own bowels; or, as it is expressed verse 17, his very self. Whom I would have retained, that in thy stead, &c. — That he might have performed those services for me, which thou, if present, wouldest gladly have performed thyself. Thus the apostle insinuates to Philemon the obligation he was under to assist, with his personal services, him who was his spiritual father; and more especially while he was confined with a chain for preaching the gospel of Christ. But without thy mind — That is, without thy express consent; would I do nothing — In this affair. From this we learn, that however just our title may be to beneficent actions from others, they must not be compelled to perform them; they must do them voluntarily; that thy benefit should not be as it were of necessity — Or by constraint, for Philemon would not have refused it; but willingly — “If Onesimus had remained with the apostle in Rome, and Philemon had pardoned him at the apostle’s intercession, that favour would not have appeared so clearly to have been bestowed voluntarily, as when Onesimus returned and put himself in his master’s power, and was received again into his family, The apostle, therefore, sent him back to Philemon, that his receiving him might be known to have proceeded from his own merciful disposition.” — Macknight.

Ver. 8-10. Wherefore, though I might be bold, as a minister and labourer of the Lord, yet for love’s sake I would rather beseech thee for my son Onesimus, whom I have begotten in my bonds. Paul, as the prisoner of the Lord, had a right to ask of the churches whatever he needed in his sufferings for the testimony of Jesus, and his requests would come with a thousand welcomes. Aged ministers, destitute of all rectorial revenues, have just claims on the people for whom they have laboured through life. But alas, men warm by their winter fires, are apt too often to forget the cold.

10. My son Onesimus—The Greek order of words is, for my son, whom I have begotten in my bonds—Onesimus. The English order loses the reluctant delay of Paul to mention to Philemon the offensive name of the culpable runaway. The reader will trace the skill of Paul in his progressive approach to this point from the beginning of his epistle. Philemon, as he reads along, is led through a train of soothing preparatories, the object of which he does not suspect until he reaches this central word. All the circuitous prelude is in behalf of Paul’s own bond-begotten son.

Ver. 10. The matter of the Epistle, viz. Onesimus: see note under Philemon 1:21.

I exhort; takes up the same word in Philemon 1:9a, and adds the object of Paul’s exhortations.

My own child: close harmony with Philippians 2:22; 1 Corinthians 4:17, where Timothy is so called. These words are at once expounded and amplified by those following,

whom I have begotten etc.: a close parallel to 1 Corinthians 4:15. They prove that Onesimus was converted by Paul. So apparently was Timothy.

In my bonds, or in these bonds: the dark surroundings of a father’s Joy. Thus for the third time Philemon is made to hear the clanking of the prisoner’s chain. And it pleads irresistibly for Paul and for Onesimus.

V. 11. Now profitable-None should be expected to be a good servant before he is a good man. He manifestly alludes to his name, Onesimus, which signifies profitable.

Verse 11. Was to thee unprofitable] Alluding to the meaning of Onesimus’s name, as has been already noted; though the apostle uses a different Greek word to express the same idea.

Verses 10-14. I beseech thee — There is a beautiful emphasis in the repetition of these words, which he had introduced in the preceding verse; for my son — The son of my age. The order of the original words is this; 1 entreat thee for a son of mine, whom I have begotten in my bonds, Onesimus — On this Macknight remarks as follows: “Onesimus’s name at the end of the sentence has a fine effect, by keeping the reader in suspense. This every person of taste must perceive. The apostle would not so much as mention Onesimus’s name till he had prepared Philemon for hearing it; and when he does mention it, instead of calling him a fugitive slave, or even a slave simply, he calls him his own son, to show that he had a tender affection for him, and was much interested in his welfare. And then, by telling Philemon that he had begotten him in his bonds, he insinuated that Onesimus was not discouraged from becoming a Christian by the apostle’s bonds. Being, therefore, a firm believer, he was not unworthy of the pardon the apostle solicited for him. Indeed, in this beautiful passage there is a group of the most affecting arguments closely crowded together. On the one hand we have Philemon’s own reputation for goodness; his friendship to the apostle, his respect for his character, reverence for his age, (now it is supposed about sixty or sixty-three,) compassion for his bonds, and at the same time an insinuation of that obedience which Philemon owed to him as an apostle. On the other hand we have Onesimus’s repentance and return to virtue, his profession of Christianity, notwithstanding the evils to which it exposed him, and his being the object of his spiritual father’s tender affection. In short, every word contains an argument. Philemon therefore must have been exceedingly affected by this moving passage.” Who in time past was to thee unprofitable — We have just seen with what endearment the apostle called Onesimus his son, begotten in his bonds, before he mentioned his name; here we see with what fine address, as soon as he had mentioned it, he touches on his former misbehaviour, giving it the softest name possible, and instantly passing on to the happy change that was now made upon him, so disposing Philemon to attend to his request, and the motives whereby he enforced it: but now profitable — No one should be expected to be a good servant before he is a good man. The apostle manifestly alludes to his name Onesimus, which signifies profitable. To thee and to me — Or rather, even as to me. To show the sincerity of Onesimus’s repentance, the apostle mentions the experience which he himself had had of his benevolent disposition, in the many affectionate services which he had received from him during his confinement. After such a proof Philemon could have no doubt of Onesimus’s piety and fidelity. “It has been justly observed, that it was strange Onesimus, who had been so wicked in the pious family of Philemon, amidst all the religious opportunities he enjoyed there, should meet with conversion in his rambles at Rome. Instances have often happened somewhat of a similar nature; but it is very unjustifiable, and may probably be fatal, for any to presume on the like extraordinary interpositions of providence and grace in their favour.” — Doddridge. Whom — How agreeable and useful soever he might have been to me here; I have sent back to thee again; thou therefore receive him — Into thy family with readiness and affection. Receive him, did I say? nay rather, receive, as it were, my own bowels — A person whom I so tenderly love, that he may seem, as it were, to carry my heart along with him whithersoever he goes. Such is the natural affection of a father in Christ toward his spiritual children. As Bengelius observes, by laying aside his apostolical authority, St. Paul had brought himself to a level with Philemon; and now to exalt Onesimus, and to display that dignity which a man acquires by becoming a sincere Christian, he calls him, not his son simply, but his own bowels; or, as it is expressed verse 17, his very self. Whom I would have retained, that in thy stead, &c. — That he might have performed those services for me, which thou, if present, wouldest gladly have performed thyself. Thus the apostle insinuates to Philemon the obligation he was under to assist, with his personal services, him who was his spiritual father; and more especially while he was confined with a chain for preaching the gospel of Christ. But without thy mind — That is, without thy express consent; would I do nothing — In this affair. From this we learn, that however just our title may be to beneficent actions from others, they must not be compelled to perform them; they must do them voluntarily; that thy benefit should not be as it were of necessity — Or by constraint, for Philemon would not have refused it; but willingly — “If Onesimus had remained with the apostle in Rome, and Philemon had pardoned him at the apostle’s intercession, that favour would not have appeared so clearly to have been bestowed voluntarily, as when Onesimus returned and put himself in his master’s power, and was received again into his family, The apostle, therefore, sent him back to Philemon, that his receiving him might be known to have proceeded from his own merciful disposition.” — Macknight.

Ver. 11. Who in time past was to thee unprofitable. The conversion of Onesimus was attended with a full confession of his past sins; that he had left the best of masters, after defrauding him of property, with which, no doubt, he had fled to Rome, far beyond the lash of the law. Confession is relevant to the conscience; for after secret sins are once disclosed, a man is not afraid of future discoveries coming against him: and peace of conscience is followed by the fruits of the Spirit. We cannot but remark here, the power and grace of the gospel in making a bad servant a good one, and ultimately, as many allow, a minister of Jesus Christ. It is the power of God to the salvation of every believer.

11. Unprofitable—A play upon the name Onesimus, which signifies profitable.

Ver. 11. Details about Onesimus. Note the double contrast: formerly… profitless… to thee; but now… profitable… to thee and to me. There is here probably a play upon the name Onesimus, which is a not uncommon Greek word meaning useful or helpful, and which, though different in form, has practically the same sense as the word here rendered profitable. Formerly the character of Onesimus contradicted his name: but now, in reference both to Philemon and to Paul, the name describes the man. The words profitless to thee are explained by Philemon 1:18 which suggests or implies that Onesimus bad robbed Philemon. And in any case a runaway slave would be, from his master’s point of view, profitless. Profitable to thee and to me: explained by Philemon 1:10, 16. In Onesimus Philemon had gained a brother in Christ: and Paul another son in the Gospel. Therefore, to each of them be was an enrichment.

V. 12. Receive him, that is, my own bowels-Whom I love as my own soul. Such is the natural affection of a father in Christ toward his spiritual children.

Verse 12. Whom I have sent again] The Christian religion never cancels any civil relations; a slave, on being converted, and becoming a free man of Christ, has no right to claim, on that ground, emancipation from the service of his master. Justice, therefore, required St. Paul to send back Onesimus to his master, and conscience obliged Onesimus to agree in the propriety of the measure; but love to the servant induced the apostle to write this conciliating letter to the master.

Verses 10-14. I beseech thee — There is a beautiful emphasis in the repetition of these words, which he had introduced in the preceding verse; for my son — The son of my age. The order of the original words is this; 1 entreat thee for a son of mine, whom I have begotten in my bonds, Onesimus — On this Macknight remarks as follows: “Onesimus’s name at the end of the sentence has a fine effect, by keeping the reader in suspense. This every person of taste must perceive. The apostle would not so much as mention Onesimus’s name till he had prepared Philemon for hearing it; and when he does mention it, instead of calling him a fugitive slave, or even a slave simply, he calls him his own son, to show that he had a tender affection for him, and was much interested in his welfare. And then, by telling Philemon that he had begotten him in his bonds, he insinuated that Onesimus was not discouraged from becoming a Christian by the apostle’s bonds. Being, therefore, a firm believer, he was not unworthy of the pardon the apostle solicited for him. Indeed, in this beautiful passage there is a group of the most affecting arguments closely crowded together. On the one hand we have Philemon’s own reputation for goodness; his friendship to the apostle, his respect for his character, reverence for his age, (now it is supposed about sixty or sixty-three,) compassion for his bonds, and at the same time an insinuation of that obedience which Philemon owed to him as an apostle. On the other hand we have Onesimus’s repentance and return to virtue, his profession of Christianity, notwithstanding the evils to which it exposed him, and his being the object of his spiritual father’s tender affection. In short, every word contains an argument. Philemon therefore must have been exceedingly affected by this moving passage.” Who in time past was to thee unprofitable — We have just seen with what endearment the apostle called Onesimus his son, begotten in his bonds, before he mentioned his name; here we see with what fine address, as soon as he had mentioned it, he touches on his former misbehaviour, giving it the softest name possible, and instantly passing on to the happy change that was now made upon him, so disposing Philemon to attend to his request, and the motives whereby he enforced it: but now profitable — No one should be expected to be a good servant before he is a good man. The apostle manifestly alludes to his name Onesimus, which signifies profitable. To thee and to me — Or rather, even as to me. To show the sincerity of Onesimus’s repentance, the apostle mentions the experience which he himself had had of his benevolent disposition, in the many affectionate services which he had received from him during his confinement. After such a proof Philemon could have no doubt of Onesimus’s piety and fidelity. “It has been justly observed, that it was strange Onesimus, who had been so wicked in the pious family of Philemon, amidst all the religious opportunities he enjoyed there, should meet with conversion in his rambles at Rome. Instances have often happened somewhat of a similar nature; but it is very unjustifiable, and may probably be fatal, for any to presume on the like extraordinary interpositions of providence and grace in their favour.” — Doddridge. Whom — How agreeable and useful soever he might have been to me here; I have sent back to thee again; thou therefore receive him — Into thy family with readiness and affection. Receive him, did I say? nay rather, receive, as it were, my own bowels — A person whom I so tenderly love, that he may seem, as it were, to carry my heart along with him whithersoever he goes. Such is the natural affection of a father in Christ toward his spiritual children. As Bengelius observes, by laying aside his apostolical authority, St. Paul had brought himself to a level with Philemon; and now to exalt Onesimus, and to display that dignity which a man acquires by becoming a sincere Christian, he calls him, not his son simply, but his own bowels; or, as it is expressed verse 17, his very self. Whom I would have retained, that in thy stead, &c. — That he might have performed those services for me, which thou, if present, wouldest gladly have performed thyself. Thus the apostle insinuates to Philemon the obligation he was under to assist, with his personal services, him who was his spiritual father; and more especially while he was confined with a chain for preaching the gospel of Christ. But without thy mind — That is, without thy express consent; would I do nothing — In this affair. From this we learn, that however just our title may be to beneficent actions from others, they must not be compelled to perform them; they must do them voluntarily; that thy benefit should not be as it were of necessity — Or by constraint, for Philemon would not have refused it; but willingly — “If Onesimus had remained with the apostle in Rome, and Philemon had pardoned him at the apostle’s intercession, that favour would not have appeared so clearly to have been bestowed voluntarily, as when Onesimus returned and put himself in his master’s power, and was received again into his family, The apostle, therefore, sent him back to Philemon, that his receiving him might be known to have proceeded from his own merciful disposition.” — Macknight.

12. Sent again—Sent back to thee. If all slaves sent back had been sent with a like spirit and result, a “fugitive slave law” might have been almost a Christian institution. The phrase thou therefore receive, is a reading of doubtful authority. Own bowels—My own soul and vitals. There is no allusion to paternity in the words.

Ver. 12. Another detail about Onesimus.

Whom I have sent back: evidently as bearer of this letter. Thus the runaway but now returning slave comes to Philemon with a character certified by Paul.

Himself: laying stress upon the personal return of Onesimus. So strongly did Paul’s affection cling to him that to send him away was to tear out and send to Philemon his own heart: same word as in Philemon 1:7.

V. 13. To serve me in thy stead-To do those services for me which thou, if present, wouldest gladly have done thyself.

Verse 13. That in thy stead he might have ministered unto me] As Philemon was one of Paul’s converts, he became thereby his spiritual father, and had a right to his services when in need. This was a strong argument, not only to induce Philemon to forgive his servant, but to send him back to the apostle, that he might minister to him in his master’s stead.

Verses 10-14. I beseech thee — There is a beautiful emphasis in the repetition of these words, which he had introduced in the preceding verse; for my son — The son of my age. The order of the original words is this; 1 entreat thee for a son of mine, whom I have begotten in my bonds, Onesimus — On this Macknight remarks as follows: “Onesimus’s name at the end of the sentence has a fine effect, by keeping the reader in suspense. This every person of taste must perceive. The apostle would not so much as mention Onesimus’s name till he had prepared Philemon for hearing it; and when he does mention it, instead of calling him a fugitive slave, or even a slave simply, he calls him his own son, to show that he had a tender affection for him, and was much interested in his welfare. And then, by telling Philemon that he had begotten him in his bonds, he insinuated that Onesimus was not discouraged from becoming a Christian by the apostle’s bonds. Being, therefore, a firm believer, he was not unworthy of the pardon the apostle solicited for him. Indeed, in this beautiful passage there is a group of the most affecting arguments closely crowded together. On the one hand we have Philemon’s own reputation for goodness; his friendship to the apostle, his respect for his character, reverence for his age, (now it is supposed about sixty or sixty-three,) compassion for his bonds, and at the same time an insinuation of that obedience which Philemon owed to him as an apostle. On the other hand we have Onesimus’s repentance and return to virtue, his profession of Christianity, notwithstanding the evils to which it exposed him, and his being the object of his spiritual father’s tender affection. In short, every word contains an argument. Philemon therefore must have been exceedingly affected by this moving passage.” Who in time past was to thee unprofitable — We have just seen with what endearment the apostle called Onesimus his son, begotten in his bonds, before he mentioned his name; here we see with what fine address, as soon as he had mentioned it, he touches on his former misbehaviour, giving it the softest name possible, and instantly passing on to the happy change that was now made upon him, so disposing Philemon to attend to his request, and the motives whereby he enforced it: but now profitable — No one should be expected to be a good servant before he is a good man. The apostle manifestly alludes to his name Onesimus, which signifies profitable. To thee and to me — Or rather, even as to me. To show the sincerity of Onesimus’s repentance, the apostle mentions the experience which he himself had had of his benevolent disposition, in the many affectionate services which he had received from him during his confinement. After such a proof Philemon could have no doubt of Onesimus’s piety and fidelity. “It has been justly observed, that it was strange Onesimus, who had been so wicked in the pious family of Philemon, amidst all the religious opportunities he enjoyed there, should meet with conversion in his rambles at Rome. Instances have often happened somewhat of a similar nature; but it is very unjustifiable, and may probably be fatal, for any to presume on the like extraordinary interpositions of providence and grace in their favour.” — Doddridge. Whom — How agreeable and useful soever he might have been to me here; I have sent back to thee again; thou therefore receive him — Into thy family with readiness and affection. Receive him, did I say? nay rather, receive, as it were, my own bowels — A person whom I so tenderly love, that he may seem, as it were, to carry my heart along with him whithersoever he goes. Such is the natural affection of a father in Christ toward his spiritual children. As Bengelius observes, by laying aside his apostolical authority, St. Paul had brought himself to a level with Philemon; and now to exalt Onesimus, and to display that dignity which a man acquires by becoming a sincere Christian, he calls him, not his son simply, but his own bowels; or, as it is expressed verse 17, his very self. Whom I would have retained, that in thy stead, &c. — That he might have performed those services for me, which thou, if present, wouldest gladly have performed thyself. Thus the apostle insinuates to Philemon the obligation he was under to assist, with his personal services, him who was his spiritual father; and more especially while he was confined with a chain for preaching the gospel of Christ. But without thy mind — That is, without thy express consent; would I do nothing — In this affair. From this we learn, that however just our title may be to beneficent actions from others, they must not be compelled to perform them; they must do them voluntarily; that thy benefit should not be as it were of necessity — Or by constraint, for Philemon would not have refused it; but willingly — “If Onesimus had remained with the apostle in Rome, and Philemon had pardoned him at the apostle’s intercession, that favour would not have appeared so clearly to have been bestowed voluntarily, as when Onesimus returned and put himself in his master’s power, and was received again into his family, The apostle, therefore, sent him back to Philemon, that his receiving him might be known to have proceeded from his own merciful disposition.” — Macknight.

13. In thy stead—His ministry to Paul would not, therefore, be a servile one—a waiting on the apostle’s bodily wants—but such a ministry as Philemon would have rendered, namely, aid in the Gospel. Slavery in ancient times often held cultured men in its bonds. Tyro, the bondsman of Cicero, was a literary aid to the orator. And there is quite a probability that Onesimus was a more competent apostolic assistant than Philemon. This accounts, in some degree, both for St. Paul’s profound interest in his case, and for the traditions of his subsequent episcopate. The service was such a subordinate ministry as John Mark, and Timothy in his early days, rendered to Paul.

Ver. 13. Another detail.

Was-minded: mere inclination. Paul’s contrary resolution and action are stated in Philemon 1:14.

I: emphatic, giving prominence to the personal inclination which Paul refused to gratify.

To keep with me: literally to bold fast by myself. These words emphasise still further Paul’s personal feeling in this matter.

On thy behalf: assuming that assistance rendered by Onesimus to Paul would be looked upon by Philemon as service done for himself. Paul thus delicately recognises Philemon’s great care for him. [This simple exposition of the preposition uper removes all need to give to it the sense of instead of, which it never has in N.T. or in classic Greek.]

Minister: render friendly service of any kind: see under Romans 15:25. This wish of Paul suggests that Onesimus had already shown kindness to him in prison. Possibly such kindness explains the epithet beloved brother applied to Onesimus in Philemon 1:16 and Colossians 4:9. Then follows a fourth mention of Paul’s imprisonment. His bonds made more needful to him the help of Onesimus. And they were caused by his endeavour to maintain and spread the Gospel. Indeed his arrest at Jerusalem was occasioned by his outspoken proclamation at all hazards of the unalloyed Gospel of salvation through faith. That Paul’s captivity stood in this close relation to the Gospel, gave him a special claim to the help of Onesimus, even though his help to Paul might occasion some inconvenience to Philemon. And his bonds explain and justify his wish to retain Onesimus.

V. 14. That thy benefit might not be by constraint-For Philemon could not have refused it.

Verse 14. That thy benefit should not be as it were of necessity] If the apostle had kept Onesimus in his service, and written to Philemon to forgive him and permit him to stay, to this it is probable he would have agreed; but the benefit thus conceded might have lost much of its real worth by the consideration that, had he been at Colosse, Philemon would not have sent him to Rome; but, being there and in the apostle’s service, he could not with propriety order him home: thus the benefit to the apostle would have appeared to have been of necessity. The apostle, therefore, by sending him back again, gave Philemon the opportunity to do all as if self-moved to it. This is a very delicate touch.

Verses 10-14. I beseech thee — There is a beautiful emphasis in the repetition of these words, which he had introduced in the preceding verse; for my son — The son of my age. The order of the original words is this; 1 entreat thee for a son of mine, whom I have begotten in my bonds, Onesimus — On this Macknight remarks as follows: “Onesimus’s name at the end of the sentence has a fine effect, by keeping the reader in suspense. This every person of taste must perceive. The apostle would not so much as mention Onesimus’s name till he had prepared Philemon for hearing it; and when he does mention it, instead of calling him a fugitive slave, or even a slave simply, he calls him his own son, to show that he had a tender affection for him, and was much interested in his welfare. And then, by telling Philemon that he had begotten him in his bonds, he insinuated that Onesimus was not discouraged from becoming a Christian by the apostle’s bonds. Being, therefore, a firm believer, he was not unworthy of the pardon the apostle solicited for him. Indeed, in this beautiful passage there is a group of the most affecting arguments closely crowded together. On the one hand we have Philemon’s own reputation for goodness; his friendship to the apostle, his respect for his character, reverence for his age, (now it is supposed about sixty or sixty-three,) compassion for his bonds, and at the same time an insinuation of that obedience which Philemon owed to him as an apostle. On the other hand we have Onesimus’s repentance and return to virtue, his profession of Christianity, notwithstanding the evils to which it exposed him, and his being the object of his spiritual father’s tender affection. In short, every word contains an argument. Philemon therefore must have been exceedingly affected by this moving passage.” Who in time past was to thee unprofitable — We have just seen with what endearment the apostle called Onesimus his son, begotten in his bonds, before he mentioned his name; here we see with what fine address, as soon as he had mentioned it, he touches on his former misbehaviour, giving it the softest name possible, and instantly passing on to the happy change that was now made upon him, so disposing Philemon to attend to his request, and the motives whereby he enforced it: but now profitable — No one should be expected to be a good servant before he is a good man. The apostle manifestly alludes to his name Onesimus, which signifies profitable. To thee and to me — Or rather, even as to me. To show the sincerity of Onesimus’s repentance, the apostle mentions the experience which he himself had had of his benevolent disposition, in the many affectionate services which he had received from him during his confinement. After such a proof Philemon could have no doubt of Onesimus’s piety and fidelity. “It has been justly observed, that it was strange Onesimus, who had been so wicked in the pious family of Philemon, amidst all the religious opportunities he enjoyed there, should meet with conversion in his rambles at Rome. Instances have often happened somewhat of a similar nature; but it is very unjustifiable, and may probably be fatal, for any to presume on the like extraordinary interpositions of providence and grace in their favour.” — Doddridge. Whom — How agreeable and useful soever he might have been to me here; I have sent back to thee again; thou therefore receive him — Into thy family with readiness and affection. Receive him, did I say? nay rather, receive, as it were, my own bowels — A person whom I so tenderly love, that he may seem, as it were, to carry my heart along with him whithersoever he goes. Such is the natural affection of a father in Christ toward his spiritual children. As Bengelius observes, by laying aside his apostolical authority, St. Paul had brought himself to a level with Philemon; and now to exalt Onesimus, and to display that dignity which a man acquires by becoming a sincere Christian, he calls him, not his son simply, but his own bowels; or, as it is expressed verse 17, his very self. Whom I would have retained, that in thy stead, &c. — That he might have performed those services for me, which thou, if present, wouldest gladly have performed thyself. Thus the apostle insinuates to Philemon the obligation he was under to assist, with his personal services, him who was his spiritual father; and more especially while he was confined with a chain for preaching the gospel of Christ. But without thy mind — That is, without thy express consent; would I do nothing — In this affair. From this we learn, that however just our title may be to beneficent actions from others, they must not be compelled to perform them; they must do them voluntarily; that thy benefit should not be as it were of necessity — Or by constraint, for Philemon would not have refused it; but willingly — “If Onesimus had remained with the apostle in Rome, and Philemon had pardoned him at the apostle’s intercession, that favour would not have appeared so clearly to have been bestowed voluntarily, as when Onesimus returned and put himself in his master’s power, and was received again into his family, The apostle, therefore, sent him back to Philemon, that his receiving him might be known to have proceeded from his own merciful disposition.” — Macknight.

Ver. 14. But without thy mind would I do nothing. All good things done to the glory of God must be free-will offerings, giving ourselves to him, and then our gifts.

14. Without thy mind… willingly—The same reserve as above, both as apostle and spiritual father, leaving to Philemon the chance of a free-will obedience.

Ver. 14. In contrast to his inclination, Paul now states his actual resolve; and a reason for it, this last in the form of a purpose. Without thy mind: same word in 1 Corinthians 7:25, 40. Not having Philemon’s judgment about his retaining Onesimus, Paul resolved not to retain him. For, had he done so, the service rendered to Paul by Philemon’s slave would have been, so far as he was concerned, done by way of necessity.

Thy good thing: any act of kindness by Philemon, including the help to Paul in prison. Rendered by Philemon’s slave, this help would have been a good thing from Philemon to Paul: but it would have been done by way of necessity, Philemon having no choice in it. Paul desired that it should be by way of freewill, i.e. of his own free choice.

V. 15. God might permit him to be separated (a soft word) for a season, that thou mightest have him for ever-Both on earth and in heaven.

Verse 15. He-departed for a season] This is another most delicate stroke. He departed thy slave, thy unfaithful slave; he departed for a short time; but so has the mercy of God operated in his behalf, and the providence of God in thine, that he now returns, not an unfaithful slave, in whom thou couldst repose no confidence, but as a brother, a beloved brother in the Lord, to be in the same heavenly family with thee for ever. Thou hast, therefore, reason to be thankful to God that he did depart, that he might be restored to thee again infinitely better than he was when be left thee. God has permitted his unfaithfulness, and overruled the whole both to his advantage and thine. The apology for Onesimus is very similar to that made by Joseph for his brethren, Genesis 45:5.

Verses 15, 16. For perhaps he therefore departed — Dia touto ecwrisqh, for this reason he was separated; a soft expression, to denote Onesimus’s running away from his master; for it contains an insinuation that this had happened providentially; for a season — Prov wran, for an hour, a little while; that thou shouldest receive him — Ina aiwnion auton apechv, mightest have or possess him; for ever — That is, as Dr. Doddridge paraphrases the clause, “That he might not only be dear and useful to thee during all the remainder of his life, as a servant, whose ear is, as it were, bored to the door of thy house, (to allude to the Hebrew custom, Exodus 21:6,) but that he might indeed be a source of eternal delight to thee in that infinitely better world, where all distinctions between masters and their slaves shall cease, even that world of complete liberty and everlasting friendship.” — The apostle here made the same kind of apology for Onesimus which Joseph made for his brethren, (Genesis 45:5,) Now therefore be not grieved; for God did send me before you to preserve life. The providence of God often brings good out of evil. Yet we must not for that reason do evil that good may come. Not now as a servant — Or slave, as he was formerly, when ignorant and wicked, much less as a fugitive slave, to be long frowned upon; but above a slave, or even a common servant — As standing in another, a much more dear and honourable relation; as a brother beloved, especially to me — Whom he has attended with great assiduity in my afflictions; but how much more unto thee — To whom he belongs; both in the flesh — As a dutiful servant; and in the Lord — As a fellow-Christian. That Philemon might not be offended at him for calling his fugitive slave his brother, the apostle acknowledges him for his own brother also, as being now a son of God, and an heir of life eternal.

Ver. 15. Perhaps he therefore departed for a season, that thou shouldest receive him (back as thy serf) for ever. The adorable providence of God, ever ready to bring good out of evil, guided Onesimus to Rome, and to hear Paul, the only man that could be the best of intercessors for a fugitive stranger.

15. Departed… season… for ever—A beautiful apologetic for the fugitive. He sinned, but even his sins are divinely overruled and transformed into an instrument for the good of you both. For ever—A word suggestive of an immortal fellowship, and so intimating that it does not imply a perpetual servitude.

Ver. 15.-16. A reason for this refusal to act without Philemon’s consent, viz. that perhaps God had another purpose about Onesimus. And Paul wishes to act in harmony with this Divine plan.

Perhaps: introduces this reason timidly, by way of suggestion. For this cause: explained by in order that for ever etc. He was separated: a gentle way of describing the flight of Onesimus. For a time: literally for an hour. It does not imply that Onesimus had left Philemon very lately. For, contrasted with an eternal possession, a separation otherwise long would seem short.

Thou mightest have, or hold for thy own: explained in Philemon 1:16.

No longer as a servant, or slave: according to the common use of the word; see under Romans 1:1. This implies clearly that Onesimus had been a slave of Philemon. Not as such does God intend him to be for ever, but as something much more than or beyond a slave, viz. a beloved brother in Christ. Paul suggests that perhaps God permitted Philemon, through the flight of Onesimus, to lose a slave in order that, through his conversion at Rome, the runaway slave might become to him a beloved brother in Christ and thus an eternal possession. So would a small and temporary loss become a great and abiding enrichment.

Especially to me: added by Paul because already, as his child in the Gospel, Onesimus was dearer to him than to any one else. Yet Paul foresees and suggests an endearment stronger even than this superlative endearment: how much more to thee? Philemon’s closer relation in days gone by to Onesimus should make so much the greater his joy now at the conversion of his once worthless slave. And this in two relations: in flesh and in the Lord. Paul assumes that the returning runaway will remain with Philemon, and thus be his in outward bodily life; and be his also as a fellow-servant of the one Lord. Therefore in this double relation Onesimus will be dear to Philemon; and through this closer relation dearer to him than even to Paul, to whom he is so specially dear.

That both here and in Colossians 4:9 Onesimus is described by the same word beloved, and the warm affection expressed in Philemon 1:12, suggest that be was specially amiable. This may have shown itself in the kind attention (Philemon 1:13) which Paul would like to have retained.

V. 16. In the flesh-As a dutiful servant. In the Lord-As a fellow-Christian.

Verse 16. Not now as a servant?] Do not receive him merely as thy slave, nor treat him according to that condition; but as a brother-as a genuine Christian, and particularly dear to me.

Both in the flesh and in the Lord?] There is no reason to believe that Onesimus was of the kindred of Philemon; and we must take the term flesh, here, as referring to the right which Philemon had in him. He was a part of his property and of his family; as a slave, this was his condition; but he now stood in a twofold relation to Philemon: 1. According to the flesh, as above explained, he was one of his family. 2. In the Lord; he was now also a member of the heavenly family, and of the Church at Philemon’s house. Philemon’s interest in him was now doubled, in consequence of his conversion to Christianity.

Verses 15, 16. For perhaps he therefore departed — Dia touto ecwrisqh, for this reason he was separated; a soft expression, to denote Onesimus’s running away from his master; for it contains an insinuation that this had happened providentially; for a season — Prov wran, for an hour, a little while; that thou shouldest receive him — Ina aiwnion auton apechv, mightest have or possess him; for ever — That is, as Dr. Doddridge paraphrases the clause, “That he might not only be dear and useful to thee during all the remainder of his life, as a servant, whose ear is, as it were, bored to the door of thy house, (to allude to the Hebrew custom, Exodus 21:6,) but that he might indeed be a source of eternal delight to thee in that infinitely better world, where all distinctions between masters and their slaves shall cease, even that world of complete liberty and everlasting friendship.” — The apostle here made the same kind of apology for Onesimus which Joseph made for his brethren, (Genesis 45:5,) Now therefore be not grieved; for God did send me before you to preserve life. The providence of God often brings good out of evil. Yet we must not for that reason do evil that good may come. Not now as a servant — Or slave, as he was formerly, when ignorant and wicked, much less as a fugitive slave, to be long frowned upon; but above a slave, or even a common servant — As standing in another, a much more dear and honourable relation; as a brother beloved, especially to me — Whom he has attended with great assiduity in my afflictions; but how much more unto thee — To whom he belongs; both in the flesh — As a dutiful servant; and in the Lord — As a fellow-Christian. That Philemon might not be offended at him for calling his fugitive slave his brother, the apostle acknowledges him for his own brother also, as being now a son of God, and an heir of life eternal.

16. Not now—Literally, no longer as a slave, but above a slave; words obviously signifying, both negatively and positively, an end of the serfdom. To be no longer as a slave, is to cease to be a slave; and to be above a slave, is to be out of a servile rank. This view is slightly diminished by the as, but that word is used to soften the boldness of his asking the abdication, by Philemon, of a legal right. We cannot believe that Paul uses so much solicitude to secure a mere receiving and exempting from torture of a penitent slave by a deeply Christian man. A short time previously to this, Paul’s attention was called to the atrocity of Roman slavery by a notorious public event. The prefect, or “mayor,” of Rome was murdered by one of his slaves, and the whole body of his slaves, embracing a large multitude, including women and children, were publicly slaughtered, in obedience to Roman law.

It may not be the duty of a Christian living in the centre of a slave-holding country, to manumit his slaves; but it is a public sin, in a Christian republic, to maintain a system of slavery, and it is a personal sin in every individual citizen not to use his voice, vote, and influence to do away the system. Brother… to me—Although humanly there had been but a transient relation, yet divinely there was a divine tie between the apostle and his convert. Specially—As my bondage-begotten son. In the flesh… Lord— The human and the divine tie. The human tie is not perpetuated slavery, as commentators pervert the words in the flesh. Onesimus forgiven, emancipated, a bishop, would be humanly most dear to his former master and benefactor; divinely dear as a fellow-labourer in the Gospel. That commentators should cut off, by a series of exegetic violences, a view so obvious and so infinitely more worthy of Paul, of Philemon, and of the Gospel, looks like one-sidedness.

Ver. 15.-16. A reason for this refusal to act without Philemon’s consent, viz. that perhaps God had another purpose about Onesimus. And Paul wishes to act in harmony with this Divine plan.

Perhaps: introduces this reason timidly, by way of suggestion. For this cause: explained by in order that for ever etc. He was separated: a gentle way of describing the flight of Onesimus. For a time: literally for an hour. It does not imply that Onesimus had left Philemon very lately. For, contrasted with an eternal possession, a separation otherwise long would seem short.

Thou mightest have, or hold for thy own: explained in Philemon 1:16.

No longer as a servant, or slave: according to the common use of the word; see under Romans 1:1. This implies clearly that Onesimus had been a slave of Philemon. Not as such does God intend him to be for ever, but as something much more than or beyond a slave, viz. a beloved brother in Christ. Paul suggests that perhaps God permitted Philemon, through the flight of Onesimus, to lose a slave in order that, through his conversion at Rome, the runaway slave might become to him a beloved brother in Christ and thus an eternal possession. So would a small and temporary loss become a great and abiding enrichment.

Especially to me: added by Paul because already, as his child in the Gospel, Onesimus was dearer to him than to any one else. Yet Paul foresees and suggests an endearment stronger even than this superlative endearment: how much more to thee? Philemon’s closer relation in days gone by to Onesimus should make so much the greater his joy now at the conversion of his once worthless slave. And this in two relations: in flesh and in the Lord. Paul assumes that the returning runaway will remain with Philemon, and thus be his in outward bodily life; and be his also as a fellow-servant of the one Lord. Therefore in this double relation Onesimus will be dear to Philemon; and through this closer relation dearer to him than even to Paul, to whom he is so specially dear.

That both here and in Colossians 4:9 Onesimus is described by the same word beloved, and the warm affection expressed in Philemon 1:12, suggest that be was specially amiable. This may have shown itself in the kind attention (Philemon 1:13) which Paul would like to have retained.

V. 17. If thou accountest me a partner-So that thy things are mine, and mine are thine.

Verse 17. If thou count me therefore a partner] If thou dost consider me as a friend; if I have still the place of a friend in thy affection, receive him as myself; for, as I feel him as my own soul, in receiving him thou receivest me.

There is a fine model of recommending a friend to the attention of a great man in the epistle of Horace to Claudius Nero, in behalf of his friend Septimius, Epistolar. lib. i., Ep. 9, which contains several strokes not unlike some of those in the Epistle to Philemon. It is written with much art; but is greatly exceeded by that of St. Paul. As it is very short I shall insert it:— Septimius, Claudi, nimirum intelligit unus,

Quanti me facias; nam cum rogat, et prece cogit

Scilicet, ut tibi se laudare, et tradere coner,

Dignum mente domoque legentis honesta Neronis,

Munere cum fungi propioris censet amici;

Quid possim videt, ac novit me valdius ipso.

Multa quidem dixi, cur excusatus abirem:

Sed timui, mea ne finxisse minora putarer,

Dissimulator opis propriæ, mihi commodus uni.

Sic ego, majoris fugiens opprobria culpæ,

Frontis ad urbanæ descendi præmia. Quod si

Depositum laudas, ob amici jussa, pudorem;

Scribe tui gregis hunc, et fortem crede bonumque.

“O Claudius Septimius alone knows what value thou hast for me; for he asks and earnestly entreats me to recommend him to thee, as a man worthy of the service and confidence of Nero, who is so correct a judge of merit. When he imagines that I possess the honour of being one of thy most intimate friends, he sees and knows me more particularly than I do myself. I said indeed many things to induce him to excuse me; but I feared lest I should be thought to dissemble my interest with thee, that I might reserve it all for my own advantage. Therefore, in order to shun the reproach of a greater fault, I have assumed all the consequence of a courtier, and have, at the request of my friend, laid aside becoming modesty; which if thou canst pardon, receive this man into the list of thy domestics, and believe him to be a person of probity and worth.” This is not only greatly outdone by St. Paul, but also by a letter of Pliny to his friend Sabinianus, in behalf of his servant, who, by some means, had incurred his master’s displeasure. See it at the conclusion of these notes.

Verses 17-20. If thou count me therefore a partner — Koinwnon, a companion, one having fellowship with thee in Christ, or a sharer with thee in the blessings of the gospel, the dearest bond of friendship; receive him as myself — Even as thou wouldest receive me, if I could have the satisfaction of paying thee a visit in person. If he hath wronged thee — Ei ti hdikhse, if he hath injured thee in any thing; or oweth thee aught — We cannot infer from this that Onesimus had robbed his master: it seems to be no more than a soft way of expressing the loss which Philemon had sustained by being deprived of his slave’s service; put that on my account — Charge it to me. I have written this with my own hand — And do thereby, as it were, give thee legal security for it; I will repay it — If thou requirest it; albeit I do not say, &c. — That is, not to say to thee, that as I was the instrument of thy conversion to Christ; thou owest unto me even thine own self besides — Besides pardoning Onesimus, thou owest to me, under God, thy very existence as a Christian, or the present and everlasting salvation of thy soul. What an immense obligation! Yet rather than be constrained to solicit Onesimus’s pardon on account of that obligation, he would himself pay to Philemon every thing Onesimus owed him. How ungrateful would Philemon have showed himself if he had refused to grant the apostle’s desire. Yea, brother — Let me prevail upon thee in this request; let me have joy of thee in the Lord — Let me obtain this kindness from thee for the Lord’s sake, which will much rejoice me. Refresh my bowels — Give me the most exquisite and Christian pleasure; in the Lord — In a matter so agreeable to the will of Christ. The word anapauson, rendered refresh, “is very emphatical. It literally signifies, to appease, or quiet, which strongly intimates the commotion he felt through the ardour of his concern for Onesimus; and seems to represent the eagerness of his desire for his re-establishment in Philemon’s family, by the appetite of hunger.” — Doddridge.

Ver. 17. If thou count me therefore a partner, receive him as myself, for though Onesimus was still a servant, and now profitable to his master, he was by grace a son, and a brother beloved in the Lord. Koinwnon designates not only partner, but fellow traveller in the kingdom and patience of Jesus Christ. See Philippians 1:2. 2:1. 4:14. Revelation 1:9.

Can we then really suppose, as most critics do, that Paul would write with all this frankness to a man, and to his wife, whom he had never seen? St. Luke says, Acts 16:6-8, “when they had gone throughout Phrygia,” the old name for several Roman provinces; and “going throughout” must mean leaving no city of importance unvisited, as Colosse, Laodicea, and Hierapolis, and thence in progress to Troas, on the sea-coast, which in Poole’s synopsis is put for the remains of ancient Troy; can we, I say, really suppose that Paul and Silas would even go out of their road to miss cities so celebrated? Luke, not being with Paul in this northern journey, has merely named the provinces, and not the towns.

17. As myself—Not merely receive him, but receive him as me. Which, of course, does not mean clap the fetters on him again, whether of servile iron or of Roman law; but receive him as a brother, a Christian, and a Christian minister—a partner.

Ver. 17. A final appeal, summing up all that precedes; followed by a full and definite request about Onesimus which has been delayed till now that it may come with the accumulated force of the foregoing appeals. A partner: companion in the service of Christ and in the blessings of the New Covenant. Same word and sense in 2 Corinthians 1:7; 8:23. A similar appeal in Philippians 2:1, if any partnership of the Spirit. Receive him; implies that Onesimus was returning to Philemon in order to seek his favour, and apparently to remain with him. But the words him as me show that Paul is not asking him to receive back Onesimus as a slave. Rather Paul begs for him a Christian welcome, leaving undetermined all future relationships, If you look upon me as a comrade, welcome Onesimus whom I love so much as you would welcome me. For whatever you do to him you do to me.

Verse 18. If he hath wronged thee, or oweth thee aught] Had the apostle been assured that Onesimus had robbed his master, he certainly would not have spoken in this hypothetical way; he only puts a possible case: If he have wronged thee, or owe thee aught, place all to my account; I will discharge all he owes thee.

Verses 17-20. If thou count me therefore a partner — Koinwnon, a companion, one having fellowship with thee in Christ, or a sharer with thee in the blessings of the gospel, the dearest bond of friendship; receive him as myself — Even as thou wouldest receive me, if I could have the satisfaction of paying thee a visit in person. If he hath wronged thee — Ei ti hdikhse, if he hath injured thee in any thing; or oweth thee aught — We cannot infer from this that Onesimus had robbed his master: it seems to be no more than a soft way of expressing the loss which Philemon had sustained by being deprived of his slave’s service; put that on my account — Charge it to me. I have written this with my own hand — And do thereby, as it were, give thee legal security for it; I will repay it — If thou requirest it; albeit I do not say, &c. — That is, not to say to thee, that as I was the instrument of thy conversion to Christ; thou owest unto me even thine own self besides — Besides pardoning Onesimus, thou owest to me, under God, thy very existence as a Christian, or the present and everlasting salvation of thy soul. What an immense obligation! Yet rather than be constrained to solicit Onesimus’s pardon on account of that obligation, he would himself pay to Philemon every thing Onesimus owed him. How ungrateful would Philemon have showed himself if he had refused to grant the apostle’s desire. Yea, brother — Let me prevail upon thee in this request; let me have joy of thee in the Lord — Let me obtain this kindness from thee for the Lord’s sake, which will much rejoice me. Refresh my bowels — Give me the most exquisite and Christian pleasure; in the Lord — In a matter so agreeable to the will of Christ. The word anapauson, rendered refresh, “is very emphatical. It literally signifies, to appease, or quiet, which strongly intimates the commotion he felt through the ardour of his concern for Onesimus; and seems to represent the eagerness of his desire for his re-establishment in Philemon’s family, by the appetite of hunger.” — Doddridge.

18. If—A word interposed to soften the positiveness of the charge. If he hath wronged thee—By theft or embezzlement, as he had, doubtless, confessed to Paul. Or oweth thee aught—If there is any pecuniary loss which he should make good in order to emancipation. Put… mine account—St. Paul will square it up.

Ver. 18.-19. Another matter about Onesimus which might seem to stand in the way of the welcome just asked for.

Done thee any injustice: same word in the same sense in Colossians 3:25; Galatians 4:12. The kind of injustice is indicated by the words following: or-is-in-debt. This makes almost certain that Onesimus had been dishonest, either by direct robbery or by unfaithful use of money committed to his charge. For, had not Paul had strong reason to suspect this, he could not have used these words. Probably the hypothetical form of the sentence was only a slight veil thrown over what Paul knew to be fact. If so, he could not ask Philemon to receive back the runaway without referring to this worst feature of the case. The words reckon this to me suggest that Onesimus was unable to pay back the stolen money. For, had he been able, Paul would certainly have required him to do so. I Paul: see under Colossians 1:23.

I have written with my own hand: same words in Galatians 6:11. Cp. 1 Corinthians 16:21; 2 Thessalonians 3:17. Whether the whole Epistle was thus written, or at this point Paul took up the pen, we do not know. He binds himself by his own hand to pay back what Onesimus owes to Philemon.

Thou owest me besides: another debt owing in addition to that which Paul promises to pay back. In other words, even if Philemon remits the debt, he will still owe himself to Paul. But this Paul does not wish to say to Philemon, and to avoid saying it prefers to bind himself to pay what Onesimus owes.

Owe thyself: cp. Luke 9:25. This can only mean that Paul led Philemon to Christ. Thus while binding himself to pay, he reminds Philemon of a debt on the other side which cannot be paid.

V. 19. I will repay it-If thou requirest it.

Not to say, that then owest me thyself-It cannot be expressed, how great our obligation is to those who have gained our souls to Christ. Beside-Receiving Onesimus.

Verse 19. I Paul have written it with mine own hand] It is likely that the whole of the letter was written by St. Paul himself, which was not his usual custom. See Clarke on “2 Thessalonians 3:17”. But by thus speaking he bound Philemon to do what he requested, as an act of common civility, if he could not feel a higher motive from what he had already urged. Albeit I do not say to thee how thou owest unto me] I ask thee to do this thing to oblige me, though I will not say how much thou owest unto me; even thine own self, as having been the means of thy conversion.

Verses 17-20. If thou count me therefore a partner — Koinwnon, a companion, one having fellowship with thee in Christ, or a sharer with thee in the blessings of the gospel, the dearest bond of friendship; receive him as myself — Even as thou wouldest receive me, if I could have the satisfaction of paying thee a visit in person. If he hath wronged thee — Ei ti hdikhse, if he hath injured thee in any thing; or oweth thee aught — We cannot infer from this that Onesimus had robbed his master: it seems to be no more than a soft way of expressing the loss which Philemon had sustained by being deprived of his slave’s service; put that on my account — Charge it to me. I have written this with my own hand — And do thereby, as it were, give thee legal security for it; I will repay it — If thou requirest it; albeit I do not say, &c. — That is, not to say to thee, that as I was the instrument of thy conversion to Christ; thou owest unto me even thine own self besides — Besides pardoning Onesimus, thou owest to me, under God, thy very existence as a Christian, or the present and everlasting salvation of thy soul. What an immense obligation! Yet rather than be constrained to solicit Onesimus’s pardon on account of that obligation, he would himself pay to Philemon every thing Onesimus owed him. How ungrateful would Philemon have showed himself if he had refused to grant the apostle’s desire. Yea, brother — Let me prevail upon thee in this request; let me have joy of thee in the Lord — Let me obtain this kindness from thee for the Lord’s sake, which will much rejoice me. Refresh my bowels — Give me the most exquisite and Christian pleasure; in the Lord — In a matter so agreeable to the will of Christ. The word anapauson, rendered refresh, “is very emphatical. It literally signifies, to appease, or quiet, which strongly intimates the commotion he felt through the ardour of his concern for Onesimus; and seems to represent the eagerness of his desire for his re-establishment in Philemon’s family, by the appetite of hunger.” — Doddridge.

19. Mine own hand—It is unreasonable to suppose, as some commentators do, that Paul took up his stilus and wrote solely this sentence. He may be supposed to have written so brief an epistle with his own hand. And this emphatic mine own hand constitutes a good promissory note, that if Philemon cannot bear the pecuniary loss resulting from pardon, amnesty, and emancipation, I Paul will. Albeit—A slight stay against Philemon’s enforcing the promissory note. Owest… thine own self—And so art bound to what my request and thy duty inspire thee to do.

Ver. 18.-19. Another matter about Onesimus which might seem to stand in the way of the welcome just asked for.

Done thee any injustice: same word in the same sense in Colossians 3:25; Galatians 4:12. The kind of injustice is indicated by the words following: or-is-in-debt. This makes almost certain that Onesimus had been dishonest, either by direct robbery or by unfaithful use of money committed to his charge. For, had not Paul had strong reason to suspect this, he could not have used these words. Probably the hypothetical form of the sentence was only a slight veil thrown over what Paul knew to be fact. If so, he could not ask Philemon to receive back the runaway without referring to this worst feature of the case. The words reckon this to me suggest that Onesimus was unable to pay back the stolen money. For, had he been able, Paul would certainly have required him to do so. I Paul: see under Colossians 1:23.

I have written with my own hand: same words in Galatians 6:11. Cp. 1 Corinthians 16:21; 2 Thessalonians 3:17. Whether the whole Epistle was thus written, or at this point Paul took up the pen, we do not know. He binds himself by his own hand to pay back what Onesimus owes to Philemon.

Thou owest me besides: another debt owing in addition to that which Paul promises to pay back. In other words, even if Philemon remits the debt, he will still owe himself to Paul. But this Paul does not wish to say to Philemon, and to avoid saying it prefers to bind himself to pay what Onesimus owes.

Owe thyself: cp. Luke 9:25. This can only mean that Paul led Philemon to Christ. Thus while binding himself to pay, he reminds Philemon of a debt on the other side which cannot be paid.

V. 20. Refresh my bowels in Christ-Give me the most exquisite and Christian pleasure.

Verse 20. Yea, brother] It is even so, that thou art thus indebted to me. Let me have joy of thee, in forgiving Onesimus, and receiving him into thy favour. In the words ege sou onaimhn, which we should translate, let me have PROFIT of thee, there is an evident paronomasia, or play on the name of Onesimus. See on Philemon 1:2, 11.

Refresh my bowels] Gratify the earnest longing of my soul in this. I ask neither thy money nor goods; I ask what will enrich, not impoverish, thee to give.

Verses 17-20. If thou count me therefore a partner — Koinwnon, a companion, one having fellowship with thee in Christ, or a sharer with thee in the blessings of the gospel, the dearest bond of friendship; receive him as myself — Even as thou wouldest receive me, if I could have the satisfaction of paying thee a visit in person. If he hath wronged thee — Ei ti hdikhse, if he hath injured thee in any thing; or oweth thee aught — We cannot infer from this that Onesimus had robbed his master: it seems to be no more than a soft way of expressing the loss which Philemon had sustained by being deprived of his slave’s service; put that on my account — Charge it to me. I have written this with my own hand — And do thereby, as it were, give thee legal security for it; I will repay it — If thou requirest it; albeit I do not say, &c. — That is, not to say to thee, that as I was the instrument of thy conversion to Christ; thou owest unto me even thine own self besides — Besides pardoning Onesimus, thou owest to me, under God, thy very existence as a Christian, or the present and everlasting salvation of thy soul. What an immense obligation! Yet rather than be constrained to solicit Onesimus’s pardon on account of that obligation, he would himself pay to Philemon every thing Onesimus owed him. How ungrateful would Philemon have showed himself if he had refused to grant the apostle’s desire. Yea, brother — Let me prevail upon thee in this request; let me have joy of thee in the Lord — Let me obtain this kindness from thee for the Lord’s sake, which will much rejoice me. Refresh my bowels — Give me the most exquisite and Christian pleasure; in the Lord — In a matter so agreeable to the will of Christ. The word anapauson, rendered refresh, “is very emphatical. It literally signifies, to appease, or quiet, which strongly intimates the commotion he felt through the ardour of his concern for Onesimus; and seems to represent the eagerness of his desire for his re-establishment in Philemon’s family, by the appetite of hunger.” — Doddridge.

20. Yea, brother—Earnestly and repetitively emphasizing the request. Refresh—Rather, anapauson, compose; stop the anxious commotion of my bowels, my emotions.

Ver. 20.-21. Concluding appeals.

Yes, brother: expression of brotherly confidence.

Would-have-help, or let-me-have-help: a verb cognate to the adjective Onesimus or helpful: see under Philemon 1:10. It is common in classic Greek in the sense of receive-help or pleasure; but is not found elsewhere in the New Testament. This suggests that Paul selected it as a play upon the name Onesimus; as though he said to Philemon, be thou an Onesimus to me.

I… of thee: both words emphatic. Paul makes the case of Onesimus his own; and begs pleasure or help for himself from Philemon by his acquiescence in the request of this letter.

In the Lord: the joy for which Paul begged would be an outflow of Christian life, and therefore to him a means of spiritual good. Cp. Philippians 1:14, where confidence evoked by Paul’s bonds is called confidence in the word.

Refresh my heart: same words as in Philemon 1:7, with emphasis on the word my. Paul begs for himself what Philemon has already done for the saints. The word heart is added to suggest that Onesimus was so near to the heart of Paul that forgiveness to the slave will be relief and refreshment to the Apostle. This second request, which is a repetition of the first, receiving emphasis from the repetition, belongs as does the first request to the Christian life: it is in Christ.

Trusting to thy obedience; silently assumes Paul’s right to command, a right already suggested in Philemon 1:10 and one which Philemon could not but recognise. Similar obedience to an apostolic command 2 Corinthians 7:15.

Beyond the things which I say: viz. the request to receive Onesimus, in spite of his fraud. Paul is sure that Philemon will do more than this. How much more, he is left himself to judge. To us these words suggest, as probably they did to Philemon, the manumission of the converted slave, who though still beyond his master’s reach was about to return to him. But for this Paul does not ask. It was left for Philemon’s generosity. That ONESIMUS had been a slave of Philemon, is made quite certain by Philemon 1:16: no longer a slave. Since he is said in Colossians 4:9 to belong in some sense to Colossæ, and to be then going back there, we infer that the home of Philemon in which Onesimus formerly lived as a slave was at Colossæ. Evidently the slave had first defrauded, and then run away from, his master. Probably, like many fugitives from many lands, he had found his way to the great metropolis in order to hide there among others like himself. At Rome he came under the influence of the imprisoned Apostle, heard the Gospel from his lips, and found in it a liberty which mere escape from earthly bondage cannot give. A complete change took place. The dishonest runaway is now a faithful brother: Colossians 4:9. And he is now, possibly through some special amiability of character, an object of Paul’s marked affection. This amiability he seems to have shown by attentive help rendered to Paul in prison. This kind attention of the slave recalls to the prisoner pleasant memories of his master’s kindness to many Christians and kindly feeling towards himself. He would like to have had this help still longer: but other considerations determine otherwise. Onesimus has not only run away from Philemon but has robbed him. It would seem that he was so poor as to be unable to repay what he had taken. But the debt must be recognised. Paul bids the fugitive, whom he would much like to retain, to return to his master at Colossæ. A favourable opportunity of doing so presents itself. Tychicus is going there with a letter of congratulation and warning to the Church prompted by the varied news brought by Epaphras.

It is decided that Onesimus shall go with Tychicus. Going thus at Paul’s bidding, in company with a well-known and trusted helper of the Apostle, he will receive a better welcome from those who perhaps knew him as a runaway thief. And he takes with him a recommendation even better than this, the letter before us.

Paul reminds Philemon that as all apostle of Christ (cp. 1 Thessalonians 2:6) he might give commands as a superior. But Christian love moves him to make request as an equal. His age and chain must plead for him. He is writing about a child in the Gospel whose conversation has gladdened the hardships of his prison, for a man whose name is now, from the point of view both of Philemon and of Paul, as appropriate as it was once from Philemon’s point of view inappropriate. So great is Paul’s love for his convert that to send him back is to rend his own heart. But this he has done; not wishing to take from the hands of Philemon, by retaining his slave, a kindness he has not opportunity to refuse. There must be a Divine purpose in the flight of Onesimus. God designs the master and slave to be united in bonds which will survive all human relationships. In harmony with this Divine purpose Paul has sent back the fugitive, whom he begs Philemon to receive as he would receive the Apostle himself. Another point demands mention. Probably the runaway had told Paul that he had in some way robbed his master. This debt, moreover, the slave cannot repay. But Paul promises himself to repay it; and reminds Philemon of a debt on the other side which cannot be paid. Again, the prisoner begs acquiescence; and concludes the matter of Onesimus with confidence that Philemon will not only grant his request but will go beyond it. This story of Onesimus is wonderfully characteristic of Christianity. No other religion can reach and save and raise the dregs of society. A less hopeful case than a runaway thief hiding himself among the outcasts at Rome, there could not be. But the Gospel both found and transformed him; and made one proved to be untrustworthy into a beloved and trusted brother. The rescue and complete restoration of Onesimus, as attested by this letter, reveals the power of the Gospel and thus gives hope for the outcasts around us. Like Paul (1 Timothy 1:16) the fugitive from Colossæ is a pattern of what Christ will do for all who receive Him. As a pedestal on which stands, within sight of all men, this monument of the mercy and power of God, this Epistle is of priceless worth.

Verse 21. Having confidence in thy obedience] I know that it will please thee thus to oblige thy friend, and I know that thou wilt do more than I request, because thou feelest the affection of a son to thy spiritual father. Some think that the apostle hints to Philemon that he should manumit Onesimus.

Verses 21, 22. Having confidence in thy obedience — That thou wilt comply with my request; I wrote — Rather, I have written; to thee — With great freedom; knowing that thou wilt do more than I say — Wilt show Onesimus more kindness than I have expressed. Some commentators think the apostle here insinuates to Philemon, that it would be proper for him to give Onesimus his freedom, and many are of opinion that he actually did so. But withal — Ama de, but at the same time, that I beseech thee to pardon Onesimus, I request thee also to prepare me a lodging — In Colosse. “The apostle,” says Macknight, “having experienced the advantage of having a hired house of his own in Rome, where he preached the gospel to all who came to him, very prudently desired Philemon to provide for him such another house in Colosse, and not a lodging in Philemon’s own house, as some suppose. It seems he proposed to stay a while in Colosse, and wished to have a house in some frequented part of the city, to receive conveniently all who might be desirous of information concerning his doctrine.” Theodoret observes, that the apostle’s resolution to visit Philemon soon, signified to him in this letter, naturally added weight to his solicitation in behalf of Onesimus. For I trust — Elpizw, I hope; that through your prayers I shall be given unto you — Shall be restored to liberty. The efficacy which in Scripture is ascribed to prayer, is a great encouragement to the people of God to have recourse to it in all their straits, agreeably to the exhortation and example of Christ and his apostles. But to render prayer effectual, it must, as James observes, (James 1:6,) be offered in faith; that is, in a full persuasion of the wisdom and power, goodness and faithfulness of God, and a confidence in him that, when we ask with sincerity, earnestness, and importunity, what is according to his will, or what his word authorizes us to ask, he will grant our petitions, as far as will be for our good and his glory. See 1 John 5:14, 15. On this passage, Whitby justly observes, that if the apostle believed the prayers of angels and departed saints were effectual for procuring blessings to God’s people on earth, it is strange that he hath not, throughout the whole of his epistles, so much as once addressed any prayers to them, or directed others so to do.

Ver. 21, 22. Having confidence — I wrote unto thee, knowing that thou wilt also do more than I say. Such was christian love in ancient days. Hence followed the confidence that Philemon would provide him a lodging.

21. I wrote—As if speaking to Philemon at the moment of his reading this letter. More than I say—Will interpret my softened requests to their fullest meaning, and do even more than I say; will render Onesimus every Christian aid to every Christian duty, looking to a hopeful future. Here (as Dr. Hackett in Lange quotes) Alford, De Wette, Bleek, and others, recognise an allusion to emancipation not before expressed. It is a much richer construing of the whole epistle, to say that this is an allusion to something more than the emancipation already repeatedly but delicately expressed.

Personal Conclusion, 22-25.

Ver. 20.-21. Concluding appeals.

Yes, brother: expression of brotherly confidence.

Would-have-help, or let-me-have-help: a verb cognate to the adjective Onesimus or helpful: see under Philemon 1:10. It is common in classic Greek in the sense of receive-help or pleasure; but is not found elsewhere in the New Testament. This suggests that Paul selected it as a play upon the name Onesimus; as though he said to Philemon, be thou an Onesimus to me.

I… of thee: both words emphatic. Paul makes the case of Onesimus his own; and begs pleasure or help for himself from Philemon by his acquiescence in the request of this letter.

In the Lord: the joy for which Paul begged would be an outflow of Christian life, and therefore to him a means of spiritual good. Cp. Philippians 1:14, where confidence evoked by Paul’s bonds is called confidence in the word.

Refresh my heart: same words as in Philemon 1:7, with emphasis on the word my. Paul begs for himself what Philemon has already done for the saints. The word heart is added to suggest that Onesimus was so near to the heart of Paul that forgiveness to the slave will be relief and refreshment to the Apostle. This second request, which is a repetition of the first, receiving emphasis from the repetition, belongs as does the first request to the Christian life: it is in Christ.

Trusting to thy obedience; silently assumes Paul’s right to command, a right already suggested in Philemon 1:10 and one which Philemon could not but recognise. Similar obedience to an apostolic command 2 Corinthians 7:15.

Beyond the things which I say: viz. the request to receive Onesimus, in spite of his fraud. Paul is sure that Philemon will do more than this. How much more, he is left himself to judge. To us these words suggest, as probably they did to Philemon, the manumission of the converted slave, who though still beyond his master’s reach was about to return to him. But for this Paul does not ask. It was left for Philemon’s generosity. That ONESIMUS had been a slave of Philemon, is made quite certain by Philemon 1:16: no longer a slave. Since he is said in Colossians 4:9 to belong in some sense to Colossæ, and to be then going back there, we infer that the home of Philemon in which Onesimus formerly lived as a slave was at Colossæ. Evidently the slave had first defrauded, and then run away from, his master. Probably, like many fugitives from many lands, he had found his way to the great metropolis in order to hide there among others like himself. At Rome he came under the influence of the imprisoned Apostle, heard the Gospel from his lips, and found in it a liberty which mere escape from earthly bondage cannot give. A complete change took place. The dishonest runaway is now a faithful brother: Colossians 4:9. And he is now, possibly through some special amiability of character, an object of Paul’s marked affection. This amiability he seems to have shown by attentive help rendered to Paul in prison. This kind attention of the slave recalls to the prisoner pleasant memories of his master’s kindness to many Christians and kindly feeling towards himself. He would like to have had this help still longer: but other considerations determine otherwise. Onesimus has not only run away from Philemon but has robbed him. It would seem that he was so poor as to be unable to repay what he had taken. But the debt must be recognised. Paul bids the fugitive, whom he would much like to retain, to return to his master at Colossæ. A favourable opportunity of doing so presents itself. Tychicus is going there with a letter of congratulation and warning to the Church prompted by the varied news brought by Epaphras.

It is decided that Onesimus shall go with Tychicus. Going thus at Paul’s bidding, in company with a well-known and trusted helper of the Apostle, he will receive a better welcome from those who perhaps knew him as a runaway thief. And he takes with him a recommendation even better than this, the letter before us.

Paul reminds Philemon that as all apostle of Christ (cp. 1 Thessalonians 2:6) he might give commands as a superior. But Christian love moves him to make request as an equal. His age and chain must plead for him. He is writing about a child in the Gospel whose conversation has gladdened the hardships of his prison, for a man whose name is now, from the point of view both of Philemon and of Paul, as appropriate as it was once from Philemon’s point of view inappropriate. So great is Paul’s love for his convert that to send him back is to rend his own heart. But this he has done; not wishing to take from the hands of Philemon, by retaining his slave, a kindness he has not opportunity to refuse. There must be a Divine purpose in the flight of Onesimus. God designs the master and slave to be united in bonds which will survive all human relationships. In harmony with this Divine purpose Paul has sent back the fugitive, whom he begs Philemon to receive as he would receive the Apostle himself. Another point demands mention. Probably the runaway had told Paul that he had in some way robbed his master. This debt, moreover, the slave cannot repay. But Paul promises himself to repay it; and reminds Philemon of a debt on the other side which cannot be paid. Again, the prisoner begs acquiescence; and concludes the matter of Onesimus with confidence that Philemon will not only grant his request but will go beyond it. This story of Onesimus is wonderfully characteristic of Christianity. No other religion can reach and save and raise the dregs of society. A less hopeful case than a runaway thief hiding himself among the outcasts at Rome, there could not be. But the Gospel both found and transformed him; and made one proved to be untrustworthy into a beloved and trusted brother. The rescue and complete restoration of Onesimus, as attested by this letter, reveals the power of the Gospel and thus gives hope for the outcasts around us. Like Paul (1 Timothy 1:16) the fugitive from Colossæ is a pattern of what Christ will do for all who receive Him. As a pedestal on which stands, within sight of all men, this monument of the mercy and power of God, this Epistle is of priceless worth.

V. 22. Given to you-Restored to liberty.

Verse 22. But withal prepare me also a lodging] Does not the apostle mention this as conferring an obligation on Philemon? I will begin to repay thee by taking up my abode at thy house, as soon as I shall be enlarged from prison. But some think he wished Philemon to hire him a house, that he might have a lodging of his own when he returned to Colosse. For I trust that through your prayers] It is very likely that this epistle was written a short time before the liberation of the apostle from his first imprisonment at Rome. See Acts 28:30, and Philippians 2:24; and that he had that liberation now in full prospect.

Verses 21, 22. Having confidence in thy obedience — That thou wilt comply with my request; I wrote — Rather, I have written; to thee — With great freedom; knowing that thou wilt do more than I say — Wilt show Onesimus more kindness than I have expressed. Some commentators think the apostle here insinuates to Philemon, that it would be proper for him to give Onesimus his freedom, and many are of opinion that he actually did so. But withal — Ama de, but at the same time, that I beseech thee to pardon Onesimus, I request thee also to prepare me a lodging — In Colosse. “The apostle,” says Macknight, “having experienced the advantage of having a hired house of his own in Rome, where he preached the gospel to all who came to him, very prudently desired Philemon to provide for him such another house in Colosse, and not a lodging in Philemon’s own house, as some suppose. It seems he proposed to stay a while in Colosse, and wished to have a house in some frequented part of the city, to receive conveniently all who might be desirous of information concerning his doctrine.” Theodoret observes, that the apostle’s resolution to visit Philemon soon, signified to him in this letter, naturally added weight to his solicitation in behalf of Onesimus. For I trust — Elpizw, I hope; that through your prayers I shall be given unto you — Shall be restored to liberty. The efficacy which in Scripture is ascribed to prayer, is a great encouragement to the people of God to have recourse to it in all their straits, agreeably to the exhortation and example of Christ and his apostles. But to render prayer effectual, it must, as James observes, (James 1:6,) be offered in faith; that is, in a full persuasion of the wisdom and power, goodness and faithfulness of God, and a confidence in him that, when we ask with sincerity, earnestness, and importunity, what is according to his will, or what his word authorizes us to ask, he will grant our petitions, as far as will be for our good and his glory. See 1 John 5:14, 15. On this passage, Whitby justly observes, that if the apostle believed the prayers of angels and departed saints were effectual for procuring blessings to God’s people on earth, it is strange that he hath not, throughout the whole of his epistles, so much as once addressed any prayers to them, or directed others so to do.

Ver. 21, 22. Having confidence — I wrote unto thee, knowing that thou wilt also do more than I say. Such was christian love in ancient days. Hence followed the confidence that Philemon would provide him a lodging.

22. Withal—Literally, But at the same time. Prepare… lodging—A mandate, given with the authority of an apostle, and still more the confidence of a friend who knew that his coming was an object of earnest prayers. A lodging—Which explains Philemon’s hospitality in verse 7.

PHILEMON

SECTION 4. — CONCLUSION. VERSES 22-25.

At the same time also prepare me a lodging: for I hope that through your prayers I shall be granted to you.

Epaphras, my fellow-prisoner in Christ Jesus, greets thee: as do Mark, Aristarchus, Demas, Luke, my fellow-workers. The grace of our Lord Jesus Christ be with your spirit.

Ver. 22. At the same time; suggests that Paul may be expected soon after the arrival of Onesimus.

A lodging: either at an inn or in a private house. All details are left to Philemon’s hospitality. This intimation adds force to the main request of the letter. For if Paul comes to Colossæ he will see for himself whether it has been complied with.

For I hope etc.: to be released from prison, as implied in the foregoing request.

Through your prayers: a close and important coincidence with Romans 15:30; 2 Corinthians 1:11; Ephesians 6:19; Colossians 4:3; 2 Thessalonians 3:1. This confidence in his readers’ prayers, even for bodily preservation, is a marked feature of Paul’s thought.

Granted, or given-as-a-mark-of-favour: same word as in Philippians 1:29; Romans 8:32; a favourite with Paul.

Granted to you: if, through the favour of God he is set free, this will be a joy and enrichment to those who have prayed for him.

This purpose to visit Philemon is in harmony with the deep interest in the Churches at Colossæ and Laodicea expressed in Colossians 2:1. On what rested Paul’s hope of speedy liberation, we do not know. No trace of it is found in the companion Epistles to the Colossians and the Ephesians. On the other hand, Colossians 4:3 and Ephesians 6:19 suggest very strongly that he had then no fear that his imprisonment would end in death.

Verse 23. Epaphras, my fellow prisoner] Epaphras was a Colossian, as we learn from Colossians 4:12: Epaphras, who is one of you. But there is no account there of his being in prison, though the not mentioning of it does not necessarily imply that he was not. Some time or other he had suffered imprisonment for the truth of the Gospel; and on that account St. Paul might, in a general way, call him his fellow prisoner.

Verses 23-25. There salute thee Epaphras, &c. — Respecting these persons, see on Colossians 4:10, 12, 14. In that chapter, verse 10, Aristarchus is called the apostle’s fellow-prisoner; but as that particular is not mentioned here, it is not improbable that he had obtained his liberty about the time when this letter was written. Demas afterward forsook the apostle, namely, during his second imprisonment, from love to this present world, 2 Timothy 4:10. The grace of our Lord Jesus Christ — That is, his unmerited favour, and the influences of his Spirit; be with your spirit — Imparting that wisdom and power, that peace and comfort, which nothing but the communications of his grace can give. As the word umwn, your, is plural, it signifies that the apostle’s wish did not respect Philemon alone, but all the persons mentioned in the inscription of this letter.

Ver. 23, 24. There salute thee Epaphras, my fellow-prisoner, sustaining bonds like Timothy for preaching boldly in Rome. Aristarchus, who had come with Paul a prisoner from Asia, Acts 27:2, but now liberated. The five ministers named here, prove that this epistle was written at the same time with that to the Thessalonians; and the injunction to receive Mark, Colossians 4:10, indicates an earlier date than that to Timothy.

23. Epaphras—Abbreviated form of Epaphroditus, as Luke of Lucanus. See our life of Luke, vol. ii, p. 11. Perhaps the same person as mentioned Philippians 2:25; 4:18. The fact of both being with Paul at Rome during his imprisonment indicates this; nor does it at all contradict this sameness, as Dr. Hackett seems to think, that he was part of the time, as it here appears, in prison there. It is also not here said that he belongs in Colosse, and so does not contradict the statement that he really belonged to Philippi. We are not to suppose two persons where one is amply sufficient to fulfil all the conditions of the two.

Ver. 23.-24. Epaphras, my fellow-prisoner: see under Colossians 4:10. The significant addition, in Christ Jesus, keeps before us the truth, ever present to the mind of Paul, that this imprisonment stood in special relation to Christ.

Mark, Aristarchus, Demas, Luke: as in Colossians 4:10, 14. All these joined in the greeting to the Church at Colossæ. The only name found there and, for reasons unknown to us, absent here, is Jesus Justus. And all these, like Aristarchus, Mark, and Jesus Justus in Colossians 4:10, 11 are here called fellow-workers.

Verse 24. Marcus, Aristarchus, &c.] These were all acquaintances of Philemon, and probably Colossians; and may be all considered as joining here with St. Paul in his request for Onesimus. Some think that Marcus was either the evangelist, or John Mark, the nephew of Barnabas, Acts 12:12, 25. Aristarchus was probably the same with him mentioned Acts 19:29; 20:4; 27:2. See Colossians 4:10. Demas] Is supposed to be the same who continued in his attachment to Paul till his last imprisonment at Rome; after which he left him for what is supposed to have been the love of the world, 2 Timothy 4:10; but see the note.

Lucas] Is supposed to be Luke the evangelist, and author of the Acts of the Apostles. On these suppositions little confidence can be placed: they may be correct; they may be otherwise.

Verses 23-25. There salute thee Epaphras, &c. — Respecting these persons, see on Colossians 4:10, 12, 14. In that chapter, verse 10, Aristarchus is called the apostle’s fellow-prisoner; but as that particular is not mentioned here, it is not improbable that he had obtained his liberty about the time when this letter was written. Demas afterward forsook the apostle, namely, during his second imprisonment, from love to this present world, 2 Timothy 4:10. The grace of our Lord Jesus Christ — That is, his unmerited favour, and the influences of his Spirit; be with your spirit — Imparting that wisdom and power, that peace and comfort, which nothing but the communications of his grace can give. As the word umwn, your, is plural, it signifies that the apostle’s wish did not respect Philemon alone, but all the persons mentioned in the inscription of this letter.

Ver. 23, 24. There salute thee Epaphras, my fellow-prisoner, sustaining bonds like Timothy for preaching boldly in Rome. Aristarchus, who had come with Paul a prisoner from Asia, Acts 27:2, but now liberated. The five ministers named here, prove that this epistle was written at the same time with that to the Thessalonians; and the injunction to receive Mark, Colossians 4:10, indicates an earlier date than that to Timothy.

24. Marcus—The evangelist. See his life, prefixed to his gospel in our vol.

1. Aristarchus—Note Acts 19:29. Demas—Abbreviated form of Demetrius. See notes Colossians 4:14 and 2 Timothy 4:10. Lucas—Luke the evangelist.

Ver. 23.-24. Epaphras, my fellow-prisoner: see under Colossians 4:10. The significant addition, in Christ Jesus, keeps before us the truth, ever present to the mind of Paul, that this imprisonment stood in special relation to Christ.

Mark, Aristarchus, Demas, Luke: as in Colossians 4:10, 14. All these joined in the greeting to the Church at Colossæ. The only name found there and, for reasons unknown to us, absent here, is Jesus Justus. And all these, like Aristarchus, Mark, and Jesus Justus in Colossians 4:10, 11 are here called fellow-workers.

Verse 25. The grace of our Lord Jesus Christ be with your spirit] By using the plural, nmwn, your, the apostle in effect directs or addresses the epistle, not only to Philemon, but to all the Church at his house. Amen.] Is wanting as usual in the best MSS.

The subscriptions are also various, as in preceding cases. VERSIONS:

The Epistle to Philemon was written at Rome, and sent by the hand of Onesimus.-SYRIAC.

Through the help of God the epistle is finished. It was written at Rome by the hand of Onesimus, servant to Philemon. -ARABIC.

To the man Philemon.-ÆTHIOPIC.

It was written at Rome, and sent by Onesimus.-COPTIC.

VULGATE, nothing.

The Epistle to Philemon, Apphia, and Archippus: the end of the Epistle to Philemon and Apphia, the master and mistress of Onesimus; and to Archippus, the deacon of the Church at Colosse: it was written from Rome by Onesimus, a servant.-PHILOXENIAN SYRIAC.

MANUSCRIPTS:

To Philemon.-To Philemon is finished.-To Philemon, written from Rome by Onesimus-Onesiphorus.-From Paul, by Onesimus, a servant. -From the presence of Paul and Timothy.-The Epistle of Paul the apostle to Philemon.-The common Greek text has, To Philemon, written from Rome by Onesimus, a servant.

As some have thought it strange that a private letter, of a particular business and friendship, should have got a place in the sacred canon, others have been industrious to find out the general uses which may be made of it. The following are those which seem to come most naturally from the text:—

1. In a religious point of view, all genuine Christian converts are on a level; Onesimus, the slave, on his conversion becomes the apostle’s beloved son, and Philemon’s brother.

2. Christianity makes no change in men’s civil affairs; even a slave did not become a freeman by Christian baptism.

3. No servant should be either taken or retained from his own master, without the master’s consent, Philemon 1:13, 14.

4. We should do good unto all men, and not be above helping the meanest slave when we have the opportunity.

5. Restitution is due where an injury has been done, unless the injured party freely forgive, Philemon 1:18.

6. We should do all in our power to make up quarrels and differences, and reconcile those that are at variance.

7. We should be grateful to our benefactors, and be ready to compensate one good turn with another.

8. We should forgive the penitent who have offended us, and rejoice in the opportunity of being reconciled to them.

9. Authority is not always to be used; a prudent man who is possessed of it will rather use a mild and obliging manner, than have recourse to the authority of his office.

10. The ministers of the Gospel should learn to know the worth of an immortal soul, and be as ready to use their talents for the conversion of slaves and the ignoble as the great and opulent, and prize the converted slave as highly as the converted lord, showing no sinful respect of persons.

11. Christianity properly understood, and its doctrines properly applied, become the most powerful means of the melioration of men; the wicked and profligate, when brought under its influence, become useful members of society. It can transform a worthless slave into a pious, amiable, and useful man; and make him, not only happier and better in himself, but also a blessing to the community.

12. We should never despair of reclaiming the wicked. No man is out of the reach of God’s mercy as long as he breathes. Pretending to say that such and such cases are hopeless, is only a colouring for our want of zeal, and a pretence to excuse our slothfulness.

13. The anxiety which the apostle showed for the welfare of Onesimus, in return for his affectionate services, could not fail to cherish good dispositions in the breast of Philemon. We do a man a great kindness when we even engage him in acts of mercy and benevolence.

14. From this epistle we learn what sort of man the apostle was in private life. He has here displayed qualities which are in the highest estimation among men; a noble spirit arising from a consciousness of his own dignity, consummate prudence, uncommon generosity, the warmest friendship, the most skilful address, and the greatest politeness, as well as purity of manners; qualities which are never found either in the enthusiast or impostor. See Macknight and Dodd.

There is extant an epistle of Pliny on the very same subject, directed to his friend Sabinianus in behalf of his manumitted slave who had offended him, and was consequently cast out of favour. Dr. Doddridge says that “that epistle, though penned by one who was allowed to excel in the epistolary style, and though it undoubtedly has many beauties, will be found by persons of taste much inferior to this animated composition of the Apostle Paul.

I have already introduced an epistle of Horace on a somewhat similar subject; but that of Pliny is so exactly parallel, and so truly excellent, that I am sure its insertion will gratify every intelligent reader, and I insert it the rather because the works of Pliny are in but few hands, and his epistles are known to very few except the learned.

C. PLINIUS SABINIANO suo, S.

Libertus tuus, cui succensere te dixeras, venit ad me, advolatusque pedibus meis, tanquam tuis, hæsit. Flevit multum, multum rogavit, multum etiam tacuit: in summa, fecit mihi fidem pœnitentiæ. Vere credo emendatum, quia deliquisse se sentit. Irasceris scio; et irasceris merito, id quoque scio: sed tunc præcipua mansuetudinis laus, cum iræ causa justissima est. Amasti hominem; et, spero, amabis: interim sufficit, ut exorari te sinas. Licebit rursus irasci, si meruerit: quod exoratus excusatius facies.

Remitte aliquid adolescentiæ ipsius; remitte lachrymis; remitte indulgentiæ tuæ; ne torseris illum, ne torseris etiam te. Torqueris enim, cum tam lenis irasceris. Vereor, ne videar non rogare, sed cogere, si precibus ejus meas junxero. Jungam tamen tanto plenius et effusius, quanto ipsum acrius severiusque corripui, districte minatus nunquam me postea rogaturum. Hoc illi, quem terreri oportebat; tibi non idem. Nam fortasse iterum rogabo, impetrabo iterum: sit modo tale, ut togare me, ut præstare te deceat. Vale.-Epistolar. Iib. ix., Ep. 21.

“CAIUS PLINIUS to SABINIANUS his friend, health.

“Thy freed man, with whom thou didst inform me thou wert incensed, came to me and threw himself at my feet, and grasped them as if they had been thine. He wept much, earnestly entreated, and yet said more by his silence. In short, he fully convinced me that he is a penitent. I do verily believe him reformed, because he feels his guilt. Thou art incensed against him I know,, and I know that he has justly merited thy displeasure; but then, clemency has its chief praise when there is the greatest cause for irritation. Thou didst once love the man, and I hope thou wilt love him again. In the meantime permit thyself to be entreated in his behalf. Should he again merit thy displeasure thou wilt have the stronger excuse for indulging it, shouldst thou pardon him now. Consider his youth, consider his tears, consider thy own gentleness of disposition. Do not torment him, do not torment thyself; for, with thy mild disposition, thou must be tormented if thou suffer thyself to be angry. I fear, were I to join my prayers to his, that I should rather seem to compel than to supplicate. Yet I will unite them, and the more largely and earnestly too, as I have sharply and severely reproved him, solemnly threatening, should he offend again, never more to intercede for him. This I said to him, it being necessary that I should alarm him; but I do not say the same to thee, for probably I may entreat thee again, and command thee again, should there be a sufficient reason to induce me to request, and thee to concede. Farewell.”

Nothing on the subject can be finer than this; but Paul has the advantage, because he had Christian motives to urge. If the energetic Roman had had these, we should have found it difficult to decide between his Latin and the apostle’s Greek.

It may be now asked whether St. Paul’s application in behalf of Onesimus was successful? We have no direct answer to this question, but we may fairly suppose that such pleading could not be in vain. Philemon was a Christian, and owed too much to his God and Saviour, and too much to the apostle, as the instrument of his salvation, not to concede a favour which it is congenial to the very spirit of Christianity to grant. The application of Horace in behalf of Septimius was successful, and both Claudius Nero. and Augustus took him into their warmest confidence. But this was only a common case of recommendation, and had no difficulties in the way. But did the heathen Sabinianus yield to the entreaties of his friend, and forgive his slave? He did; and we have the record of it in another very elegant letter, in which Pliny expresses his obligation to his friend for his prompt attention to his request. I will transcribe it, and give a translation for the farther satisfaction of the reader.

C. PLINIUS SABINIANO suo, S.

Bene fecisti quod libertum aliquando tibi carum, reducentibus epistolis meis, in domum, in animum recepisti. Juvabit hoc te: me certe juvat; primum quod te talem video, ut in ira regi possis: deinde quod tantum mihi tribuis, ut vel auctoritati meæ pareas, vel precibus indulgeas. Igitur, et laudo, et gratias ago. Simul in posterum moneo, ut te erroribus tuorum, etsi non fuerit, qui deprecetur, placabilem præstes. Vale.-Epistolar. lib. ix., Ep. 24. “CAIUS PLINIUS to his friend SABINIANUS, health.

“Thou hast done well, that, in compliance with my letter, thou hast received thy freed man both into thy house and into thy heart. This must be pleasing to thyself, and it is certainly pleasing to me; first, because I find thee to be a person capable of being governed in thy anger; and secondly, because thou showest so much regard for me, as either to yield this to my authority, or concede it to my entreaties. Therefore I both praise and return thee thanks. ‘At the same time I admonish thee to be always ready to forgive the errors of thy servants, although there should be no one to intercede in their behalf. Farewell.”

These letters contain such excellent lessons of instruction that it will be impossible to read them without profit. They are master pieces in their kind; and no Christian need be ashamed to be indebted to them, whether in regulating his own conduct in respect to forgiveness of injuries, or whether in interceding for them who have fallen under the displeasure of others. Reader, go thou and do likewise.

Finished correcting for a new edition, Dec. 23, 1831.

Verses 23-25. There salute thee Epaphras, &c. — Respecting these persons, see on Colossians 4:10, 12, 14. In that chapter, verse 10, Aristarchus is called the apostle’s fellow-prisoner; but as that particular is not mentioned here, it is not improbable that he had obtained his liberty about the time when this letter was written. Demas afterward forsook the apostle, namely, during his second imprisonment, from love to this present world, 2 Timothy 4:10. The grace of our Lord Jesus Christ — That is, his unmerited favour, and the influences of his Spirit; be with your spirit — Imparting that wisdom and power, that peace and comfort, which nothing but the communications of his grace can give. As the word umwn, your, is plural, it signifies that the apostle’s wish did not respect Philemon alone, but all the persons mentioned in the inscription of this letter.

25. Your—In the plural, indicating that the benediction included all in the greeting of verses 1-3. Spirit—More solemn than you simply, as it is with the spirit of man that the Spirit of God communes.

The superscription, though not written by Paul, is ancient, and, unlike some of the superscriptions, correct.

Ver. 25. Almost word for word as in Philippians 4:23; Galatians 6:18.

CHRISTIANITY AND SLAVERY. It is worthy of note that in this Epistle Paul does not require or ask Philemon to liberate Onesimus. Moreover, while Onesimus was still a slave in the house of Philemon, the latter was apparently a recognised Christian and a beloved friend of Paul. This, together with the silence of the rest of the New Testament, implies that the Apostles did not forbid their converts to hold slaves. Yet, not only has the Gospel put an end to slavery wherever throughout the world it has gained power, but it is the only religious system which has done anything effective in this direction.

The reason of this apparent tolerance of slavery is not far to seek. By asserting the fatherhood of God, the Gospel proclaims the brotherhood of man; and thus asserts a principle utterly inconsistent with one man treating another as his property. On the other hand, had Christ and His Apostles forbidden the holding of slaves, they would have arrayed against the Gospel all those interested in maintaining the existing order of society, and thus have needlessly placed in its way most serious obstacles. And, worse still, by raising a standard of revolt against a social injustice, they would have rallied around themselves multitudes anxious only for relief from a social grievance. An appeal to such classes would have utterly misrepresented Christianity. And their help would have ruined it. Christ therefore offered to men only a spiritual liberation. But this carried with it the living germ of every kind of freedom.

For these reasons the Apostles tolerated slavery. We have no trace of fault found for holding Onesimus as a slave. It does not even lessen Paul’s warm recognition of Philemon’s excellence. And, even if Onesimus resume his former position, Paul will gladly be Philemon’s guest. Yet, while refusing to claim for the slaves a liberty for which they were not yet prepared, and which would have loosened the very framework of Society, Paul taught that in Christ the distinction of bond and free no longer exists, and that a believing slave is already virtually free : Galatians 3:28; 1 Corinthians 7:21. And in Colossians 4:1 he teaches that slaves have just claims upon their masters, claims recognised by a Master in heaven. Such teaching at once improved the lot of the slave, and prepared gradually a way for the emancipation which our day has seen.

From the example of the Apostles in the matter of slavery we may learn an important lesson. There are many things contrary to the Spirit of the Gospel which it is inexpedient at once to forbid by civil or ecclesiastical law. In some few cases such prohibition would appeal to unworthy motives. And verbal prohibition can be effective only when supported by the public conscience. The Gospel works always from within, shedding light upon broad principles of right and wrong, light which ultimately reaches and illumines all the details of practical life. But, for this inner illumination, time is often needful. Legislation is effective only when it registers an inward growth of the moral sentiment.

The result of this letter is unknown. But from 1 Timothy 1:3 we infer that after his imprisonment at Rome Paul again visited Ephesus; though perhaps, as his directions to Timothy suggest, only for a short time. If so, it is not unlikely that Paul’s wish to visit Colossæ was gratified; and that, under the roof of Philemon, the master, the liberated slave, and the Apostle enjoyed sweet fellowship in Christ.