Philemon 1 Commentary

Philemon Preface To The Epistle Of Saint Paul To Philemon (1546 and 1522) This Epistle gives us a masterly and tender illustration of Christian love; for here we see how St. Paul takes the part of poor Onesimus and advocates his cause with his master all that he can, and acts no differently than if he were himself Onesimus, who has done wrong. And yet he does this, not with force or compulsion, as was his right, but he lays aside his rights and thus compels Philemon, also, to waive his rights. What Christ has done for us with God the Father, that St. Paul does for Onesimus with Philemon. For Christ laid aside His rights and overcame His Father with love and humility, so that He had to put away His wrath and His rights and receive us into favor, for Christ’s sake, who so earnestly advocates our cause and takes our part so tenderly. For we are all his Onesimi, if we believe.

Preface to the Epistle of Paul the Apostle to Philemon It may be thought strange that a short letter, written entirely on a private subject, without reference to the proof or defense of any doctrine of the Gospel, should, by the general consent of the Church of God, from the highest Christian antiquity, have been received into the sacred canon, not only as a genuine production of St. Paul, but as a piece designed by the Holy Spirit for the edification of the Church. However, such is the fact; and we may add, that this very piece was held so sacred that even the ancient heretics did not attempt to impugn its authenticity or corrupt its matter, while making dangerously free with the four gospels, and all the other epistles! Philemon, the person to whom it is addressed, was undoubtedly, at the time in which this epistle was sent, an inhabitant of Colosse, (concerning which city, see the preface to the Epistle to the Colossians), and was probably a Colossian by birth, though some suppose that he was of Ephesus. It is evident, from Plm 1:19 of this epistle, that he was converted to the Christian faith by St. Paul; this is agreed on all hands; but as some suppose that the apostle had not visited Colosse previously to the writing of this epistle, they think it probable that he might have met with him at Ephesus, or in same other part of Asia Minor, where he formed an acquaintance with him, and became the means of his conversion. But there is no need for this supposition, as it is most probable that the apostle had not only visited Colosse prior to this, but that the Gospel was planted in that city, as in all other parts of Phrygia, by himself. See the preface to the Colossians, and the note on Col 2:1 . That Philemon was a person of some consideration in his own city, and in the Church in that place, is very evident from this epistle. He had a Church in his house, Plm 1:2 , and was so opulent as to be extensive in works of charity, and in entertaining those Christians who from different quarters had occasion to visit Colosse. See Plm 1:5-7 . Whether he had any office in the Church is not clear: some think he was a bishop, others an elder or deacon; but of this there is no evidence. He was probably no more than a private member, whose house, hand, and property were consecrated to God, his Church, and the poor. He who, by the good providence of God, has property and influence thus to employ, and a heart to do it, need not envy the state of the highest ecclesiastic in the Church of Christ. Both the heart and the means to do secular good are possessed by few, whereas multitudes are found willing both to teach in and govern the Church. The occasion of writing this letter was the following: Onesimus, a slave, had on some pretense or other run away from his master Philemon, and had come to Rome, where St. Paul was at that time in prison, though not in close confinement, for he dwelt in his own hired house, in which he assiduously preached the Gospel, being guarded only by one soldier. See Act 28:16 , Act 28:23 . It appears that Onesimus sought out Paul, whose public preaching, both to Jews and Gentiles, had rendered him famous in the city; and it is very likely that he was led to visit the apostle from having formerly seen him at his master's house in Colosse, and the word of life, preached by the apostle, became the means of his conversion. Being thus brought back to God, he became affectionately attached to his spiritual father, and served him zealously as his son in the Gospel. Onesimus, being thus brought to the acknowledgment of the truth which is according to godliness, gave the apostle a full account of his elopement from his master, and no doubt intimated his wish to return and repair the breach which he had made. Though he was now both dear and necessary to St. Paul, yet, as justice required that reparation should be made, he resolved to send him back; and to remove all suspicion from the mind of Philemon, and to reconcile him to his once unfaithful servant, he wrote the following letter, in which, as Dr. Macknight expresses it, "with the greatest softness of expression, warmth of affection, and delicacy of address, he not only interceded for Onesimus's pardon, but urged Philemon to esteem him, and put confidence in him as a sincere Christian; and because restitution, by repairing the injury that had been done, restores the person who did it to the character he had lost, the apostle, to enable Onesimus to appear in Philemon's family with some degree of reputation, bound himself in this epistle, by his handwriting, Plm 1:18 , Plm 1:19 , not only to repay all that Onesimus owed to Philemon, but to make full reparation also for whatever injury he had done to him by running away." It is generally thought that Onesimus had robbed his master; but there is certainly nothing in the epistle from which this can be legitimately inferred; the words, "If he hath wronged thee, or oweth thee aught, put that on mine account," Plm 1:18 , certainly do not prove it; they only state a possible case, that he might have wronged his master, or have been under some pecuniary obligation to him; and the apostle, by appearing to assume this, greatly strengthened his own argument, and met the last objection which Philemon could be supposed capable of making. There is neither justice nor piety in making things worse than they appear to be, or in drawing the most unfavourable conclusions from premises which, without constraint, will afford others more consonant to the spirit of charity. That this epistle was written about the same time with those to the Philippians and Colossians is proved by several coincidences. "As the letter to Philemon and that to the Colossians were written," says Dr. Paley, "at the same time, and sent by the same messenger, the one to a particular inhabitant, the other to the Church of Colosse, it may be expected that the same or nearly the same persons would be about St. Paul, and join with him, as was the practice, in the salutations of the epistle. Accordingly we find the names of Aristarchus, Marcus, Epaphras, Luke, and Demas, in both epistles. Timothy, who is joined with St. Paul in the superscription of the Epistle to the Colossians, is joined with him in this. Tychicus did not salute Philemon because he accompanied the epistle to Colosse, and would undoubtedly there see him." It will not be forgotten that Onesimus, the bearer of this epistle, was one of the bearers of that sent to the Colossians, Col 4:9 ; that when the apostle wrote that he was in bonds, Col 4:3 , Col 4:18 , which was his case also when he wrote this; (see Plm 1:1 , Plm 1:10 , Plm 1:13 , Plm 1:23 ); from which, and various other circumstances, we may conclude that they were written about the same time, viz. the ninth year of Nero, a.d. 62. Other particulars relative to this epistle will be pointed out in the course of the notes, and particularly the uses which the Church of God and the private Christian may derive from it. Paul's salutation to Philemon, and the Church at his house, Plm 1:1-3 . He extols his faith, love, and Christian charity, Plm 1:4-7 . Entreats forgiveness for his servant Onesimus, Plm 1:8-14 . Urges motives to induce Philemon to forgive him, Plm 1:15-17 . Promises to repair any wrong he had done to his master, Plm 1:18 , Plm 1:19 . Expresses his confidence that Philemon will comply with his request, Plm 1:20 , Plm 1:21 . Directs Philemon to prepare him a lodging, Plm 1:22 . Salutations and apostolical benediction, Plm 1:23-25 . 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 δεσμιος 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 δουλος, a servant; the Codex Claromontanus and the Codex Sangermanensis, both in the Greek and Latin, have αποστολος, apostle; and Cassiodorus has αποστολος δεσμιος, Paul, an imprisoned apostle of Jesus Christ. They, however, generally agree in the omission of the word αποστολος. 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, Φιλημων. Affectionate or beloved, from φιλημα, a kiss; this led the apostle to say: To Philemon our Dearly Beloved. Verse 2 Apphia. Απφια. Under the word Απφα Suidas says: Αδελφης και αδελφου ὑπακορισμα· 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: Και Απφιᾳ τῃ αδελφῃ αγαπητῃ· And to Apphia the beloved sister. Though αδελφῃ, sister, be not in our common text, it is found in AD*EFG, several others, the Itala, Vulgate, Slavonic, etc.; and is undoubtedly genuine. Archippus, Αρχιππος. The ruler or master of the horse; from αρχων, a chief, and ἱππος, 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: Φευκτεον πανταπασι και εκκοπτεον ασθενειαν μεν του σωματος, απαιδευσιαν δε της ψυχης, ακολασιαν δε της γαστρος, στασιν δε της πολεως, την δε διαφωνιαν απο της οικιας, και κοινῃ απο παντων το ακρατες· "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, Ονησιμος. Useful or profitable; from ονημι, 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 the note on Rom 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. 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. 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. Verse 6 That the communication of thy faith - The words ἡ κοινωνια της πιστεως σου, 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 κοινωνια itself is not unfrequently used to denote liberality, almsgiving; and this is very properly remarked by Theophylact here: Κοινωνιαν πιστεως ελεημοσυνην καλει, ὡς απο πιστεως πολλης γενομενην· 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 ενεργης, energetic or effectual, the Vulgate and some of the fathers, as well as several Latin MSS., have read εναργης, evident. This makes a very good sense, and seems to agree best with the scope of the place. Instead of εν ὑμιν, in You, εν ἡμιν in Us, is the reading of all the best MSS., as well as of several versions and fathers. 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 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, Gal 4:11-20 ; to the Philippians, Phi 1:29 ; Phi 2:2 ; the second to the Corinthians, 2Cor 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. Horae Paulinae, p. 334. 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, Act 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 πρεσβυς signifies, not only an old man, but also an ambassador; because old or elderly men were chosen to fulfill such an office, because of their experience and solidity; and πρεσβυτης, for πρεσβευτης, 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. 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. 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. 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. 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. 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. 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, Gen 45:5 . 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. 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 propriae, mihi commodus uni. Sic ego, majoris fugiens opprobria culpae, Frontis ad urbanae descendi praemia. 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 honor 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 ( Plm 1:25 (note)). 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. 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 on 2Thes 3:17 (note). 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. 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 favor. In the words εγε σου οναιμην, which we should translate, let me have Profit of thee, there is an evident paronomasia, or play on the name of Onesimus. See on Plm 1:2 (note), Plm 1:11 (note). 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. 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. 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 Act 28:30 , and Phi 2:24 ; and that he had that liberation now in full prospect. Verse 23 Epaphras, my fellow prisoner - Epaphras was a Colossian, as we learn from Col 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. Verse 24 Marcus, Aristarchus, etc. - 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, Act 12:12 , Act 12:25 . Aristarchus was probably the same with him mentioned Act 19:29 ; Act 20:4 ; Act 27:2 . See Col 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, but see the note on 2Tim 4:10 . 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. Verse 25 The grace of our Lord Jesus Christ be with your spirit - By using the plural, ὑμων, 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. - Aethiopic. 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. - Philoxesian 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, Plm 1:13 , Plm 1:14 . 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, Plm 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 pretense 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 skillful 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 favor. 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, haesit. Flevit multum, multum rogavit, multum etiam tacuit: in summa, fecit mihi fidem poenitentiae. Vere credo emendatum, quia deliquisse se sentit. Irasceris scio; et irasceris merito, id quoque scio: sed tunc praecipua mansuetudinis laus, cum irae 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 adolescentiae ipsius; remitte lachrymis; remitte indulgentiae tuae; 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 praestare 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 Savior, and too much to the apostle, as the instrument of his salvation, not to concede a favor 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 meae pareas, vel precibus indulgeas. Igitur, et laudo, et gratias ago. Simul in posterum moneo, ut te erroribus tuorum, etsi non fuerit, qui deprecetur, placabilem praestes. 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.

Completed by Jeremiah Smith . This epistle to Philemon is placed the last of those with the name of Paul to them, perhaps because the shortest, and of an argument peculiar and different from all the others; yet such as the Spirit of God, who indited it, saw would, in its kind, be very instructive and useful in the churches. The occasion of it was this:—Philemon, one of note and probably a minister in the church of Colosse, a city of Phrygia, had a servant named Onesimus, who, having purloined his goods, ran away from him, and in his rambles came to Rome, where Paul was then a prisoner for the gospel, and, providentially coming under his preaching there, was, by the blessing of God, converted by him, after which he ministered awhile to the apostle in bonds, and might have been further useful to him, but, understanding him to be another man's servant, Paul would not, without his consent, detain him, but sends him back with this letter-commendatory, wherein he earnestly sues for his pardon and kind reception. Before we enter on the exposition, such general things as follow may be taken notice of from the epistle and what relates to it; namely, I. The goodness and mercy of God to a poor wandering sinner, bringing him by his gracious providence under the means, and making them effectual to his conversion. Thus came he to be sought of him that asked not for him, and to be found of him that sought him not, Isa. lxv. 1 . II. The great and endeared affection between a true convert and him whom God used to be the instrument of his conversion. Paul regards this poor fugitive now as his son in the faith, and terms him his own bowels; and Onesimus readily serves Paul in prison, and would gladly have continued to do so, would duty have permitted; but, being another's servant, he must return and submit himself to his master, and be at his disposal. III. The tender and good spirit of this blessed apostle Paul. With what earnestness does he concern himself for the poor slave! Being now, through his preaching, reconciled to God, he labours for reconciliation between him and his master. How pathetic a letter does he here write in his behalf! Scarcely any argument is forgotten that could possible be used in the case; and all are pressed with such force that, had it been the greatest favour to himself that he was asking, he could not have used more. IV. The remarkable providence of God in preserving such a short writing as this, that might be thought of little concern to the church, being not only a letter to a particular person (as those to Timothy, and Titus, and Gaius, and the elect lady, likewise were), but of a private personal matter, namely, the receiving of a poor fugitive servant into the favour and family of his injured master. What in this is there that concerns the common salvation? And yet over this has there been a special divine care, it being given (as the other scriptures were) by inspiration of God, and in some sort, as they are, profitable for doctrine, for reproof, for correction, and for instruction in righteousness. God would have extant a proof and instance of his rich and free grace for the encouragement and comfort of the meanest and vilest of sinners, looking to him for mercy and forgiveness; and for instruction to ministers and others not to despise any, much less to judge them as to their final state, as if they were utter cast-aways, but rather to attempt their conversion, hoping they may be saved; likewise how to behave towards them. Joy must be on earth, as well as there is in heaven, over one sinner who repenteth. Such must now be loved, and helped, and confirmed in good, and furthered in it; and, in their outward concerns, their comfort and welfare must be consulted and promoted as much as possible. And, on their part, they must be humble and grateful, acknowledging God and his instruments in what good they have received, ready to all suitable returns, making what reparation they can in case of injuries, and living a life of thankfulness and obedience. To such purposes may this epistle have been written and preserved. And perhaps, V. There may be something further in all this; at least, by way of allusion, it is applicable to the mediation and intercession of Christ for poor sinners. We, like Onesimus, were revolters from God's service, and had injured him in his rights. Jesus Christ finds us, and by his grace works a change in us, and then intercedes for us with the Father, that we may be received into his favour and family again, and past offences may be forgiven; and we are sure that the Father heareth him always. There is no reason to doubt but Paul prevailed with Philemon to forgive and receive Onesimus: and more reason have we to be confident that the intercession of Christ with the Father is prevalent for the acceptance of all whose case he takes in hand and recommends to him. From these general observations we come to the epistle itself. In this epistle we have, I. The preface, ver. 1-7 . II. The substance and body of it, ver. 8-21 . And then the conclusion, ver. 22, to the end . Apostolic Salutations; Gratitude on Philemon's Behalf. ( a. d. 62.) 1 Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer, 2 And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house: 3 Grace to you, and peace, from God our Father and the Lord Jesus Christ. 4 I thank my God, making mention of thee always in my prayers, 5 Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints; 6 That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus. 7 For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother. I. In the first two verses of the preface we have the persons from and to whom it is written, with some annexed note or title, implying somewhat of argument to the purpose of the letter. 1. The persons writing: Paul, the principal, who calls himself a prisoner of Jesus Christ, that is, for Jesus Christ. To be a prisoner simply is no comfort nor honour; but such as Paul was, for the faith and preaching of the gospel, this was true glory, and proper to move Philemon upon the request made to him by such a one. A petition from one suffering for Christ and his gospel would surely be tenderly regarded by a believer and minister of Christ, especially when strengthened too with the concurrence of Timothy, one eminent in the church, sometimes called by Paul his son in the faith, but now, it is likely, grown more in years, he styles him his brother. What could be denied to two such petitioners? Paul is not slight in serving a poor convert; he gets all the additional help he can in it. 2. The persons written to are Philemon and Apphia, and with them Archippus, and the church in Philemon's house. Philemon, the master of Onesimus, was the principal, to whom the letter is inscribed, the head of the family, in whom were the authority and power of taking in or shutting out, and whose property Onesimus was: with him therefore chiefly lay the business. To Philemon our dearly beloved, and fellow-labourer; a good man he was, and probably a minister, and on both accounts dearly beloved by Paul. A lover of good men is one property of a good minister ( Tit. i. 8 ), and especially must such love those who labour with them in the work of the gospel, and who are faithful therein. The general calling as Christians knits those together who are Christian; but, when conjunction in the special calling as ministers is added, this will be further endearing. Paul, in the highest degree of ministry, not only calls Timothy, an evangelist, his brother, but Philemon, an ordinary pastor, his dearly beloved fellow-labourer—an example of humility and condescension, and of all affectionate regards, even in those that are highest in the church, towards others that are labourers in the same special heavenly calling. With Philemon Apphia is joined, probably his yoke-fellow; and, having a concern in the domestic affairs, the apostle directs to her likewise. She was a party offended and injured by Onesimus, and therefore proper to be taken notice of in a letter for reconciliation and forgiveness. Justice and prudence would direct Paul to this express notice of her, who might be helpful in furthering the good ends of his writing. She is set before Archippus, as more concerned and having more interest. A kind conjunction there is in domestic matters between husband and wife, whose interests are one, and whose affections and actings must correspond. These are the principal parties written to. The less principal are, Archippus, and the church in Philemon's house. Archippus was a minister in the church of Colosse, Philemon's friend, and probably co-pastor with him; Paul might think him one whom Philemon would advise with, and who might be capable of furthering the good work of peace-making and forgiveness, and therefore might judge fit to put him in the inscription of the letter, with the adjunct of fellow-soldier. He had called Philemon his fellow-labourer. Ministers must look on themselves as labourers and soldiers, who must therefore take pains, and endure hardship; they must stand on their guard, and make good their post; must look on one another as fellow-labourers, and fellow-soldiers, who must stand together, and strengthen one another's hands and hearts in any work of their holy function and calling: they need see to it that they be provided with spiritual weapons, and skill to use them; as labourers they must minister the word, and sacraments, and discipline, and watch over souls, as those that must give an account of them; and, as soldiers, they must fight the Lord's battles, and not entangle themselves in the things of this life, but attend to the pleasing of him who hath chosen them to be soldiers, 2 Tim. ii. 4 . To those it is added, And to the church in thy house, his whole family, in which the worship of God was kept up, so that he had, as it were, a church in his house. Observe, (1.) Families which generally may be most pious and orderly may yet have one or other in them impious and wicked. This was the aggravation of Onesimus's sin, that it was where he might and should have learned better; it is likely that he was secret in him misconduct, till his flight discovered him. Hearts are unknown but to God, till overt acts discover them. (2.) This one evil servant did not hinder Philemon's house from being called and counted a church, for the religious worship and order that were kept up in it; and such should all families be—nurseries of religion, societies where God is called on, his word is read, his sabbaths are observed, and the members are instructed in the knowledge of him and of their duty to him, neglect of which is followed with ignorance and all corruption. Wicked families are nurseries for hell, as good ones are for heaven. (3.) Masters and others of the family may not think it enough to be good, singly and severally in their personal capacities, but they must be socially so; as here Philemon's house was a church; and Paul, for some concern that all might have in this matter of Onesimus, directs to them all, that their affection as well as Philemon's might return to him, and that in their way and place they might further, and not hinder, the reconciliation wished and sought. Desirable it is that all in a family be well affected towards one another, for furthering their particular welfare and for the common good and benefit of all. On such accounts might it be that Paul inscribed his letter here so generally, that all might be the more ready to own and receive this poor convert, and to behave affectionately towards him. Next to this inscription is, II. The apostle's salutation of those named by him ( v. 3 ): Grace to you and peace from God our Father and the Lord Jesus Christ. This is the token in every epistle; so the apostle writes. He is a hearty well-wisher to all his friends, and wishes for them the best things; not gold, nor silver, nor any earthly good, in the first or chief place, but grace and peace from God in Christ; he cannot give them himself, but he prays for them from him who can bestow them. Grace, the free favour and good-will of God, the spring and fountain of all blessings; and peace, all good, as the fruit and effect of that grace. To you, that is, be bestowed on you, and continued to you, with the comfortable feeling and sense of it in yourselves. From God our Father and the Lord Jesus Christ. The Holy Spirit also is understood, though not named; for all acts towards the creatures of the whole Trinity: from the Father, who is our Father in Christ, the first in order of acting as of subsisting; and from Christ, his favour and good-will as God, and the fruits of it through him as Mediator, God-man. It is in the beloved that we are accepted, and through him we have peace and all good things, who is, with the Father and Spirit, to be looked to and blessed and praised for all, and to be owned, not only as Jesus and Christ, but as Lord also. In 2 Cor. xiii. 14 the apostle's benediction is full: The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all, Amen. Observe, Spiritual blessings are first and especially to be sought for ourselves and others. The favour of God and peace with him, as in itself it is the best and most desirable good, so is it the cause of all other, and what puts sweetness into every mercy and can make happy even in the want of all earthly things. Though there be no herd in the stall, and the labour of the olive fail, yet may such rejoice in the Lord, and joy in the God of their salvation, Hab. iii. 17, 18 . There are many that say, Who will show us any good? But, if God lift up the light of his countenance, this will put more joy and gladness into the heart than all worldly increase, Ps. iv. 6, 7 . And Num. vi. 26 , The Lord lift up the light of his countenance upon thee, and give thee peace. In this is summarily all good, and from this one fountain, God the Father, Son, and Spirit, all comes. After this salutation of the apostle to Philemon, and his friends and family, for better making way still for his suit to him, III. He expresses the singular and affection he had for him, by thanksgiving and prayer to God in his behalf, and the great joy for the many good things he knew and heard to be in him, v. 4-7 . The apostle's thanksgiving and prayer for Philemon are here set forth by the object, circumstance, and matter of them, with the way whereby much of the knowledge of Philemon's goodness came to him. 1. Here is the object of Paul's praises and prayers for Philemon: I thank my God, making mention of thee in my prayers, v. 4 . Observe, (1.) God is the author of all the good that is in any, or that is done by them. From me is thy fruit found, Hos. xiv. 8 . To him therefore is all the praise due. 1 Chron. xxix. 13, 14 , But [or for] who am I, and what is my people, that we should be able to offer so willingly after this sort? For all things come of thee, both wherewith to offer, and the will and heart to do it. On this account (says he) we thank thee our God, and praise thy glorious name. (2.) It is the privilege of good men that their praises and prayers they come to God as their God: Our God, we thank thee, said David; and I thank my God, said Paul. (3.) Our prayers and praises should be offered up to God, not for ourselves only, but for others also. Private addresses should not be altogether with a private spirit, minding our own things only, but others must be remembered by us. We must be affected with joy and thankfulness for any good in them, or done by them, or bestowed on them, as far as is known to us, and seek for them what they need. In this lies no little part of the communion of saints. Paul, in his private thanksgivings and prayers, was often particular in remembering his friends: I thank my God, making mention of thee in my prayers; sometimes it may be by name, or at least having them particularly in his thoughts; and God knows who is meant, though not named. This is a means of exercising love, and obtaining good for others. Strive with me, by your prayers to God for me, said the apostle: and what he desired for himself he surely practised on behalf of others; so should all. Pray one for another, says James, v. 16 . 2. Here is the circumstance: Always making mention of thee. Always —usually, not once or twice only, but frequently. So must we remember Christian friends much and often, as their case may need, bearing them in our thoughts and upon our hearts before our God. 3. Here is the matter both of his praises and prayers, in reference to Philemon. (1.) Of his praises. [1.] He thanks God for the love which he heard Philemon had towards the Lord Jesus. He is to be loved as God superlatively, as his divine perfections require; and as related to us, the Lord, and our Lord, our Maker, Redeemer, and Saviour, who loved us, and gave himself for us. Paul thanks God for what he heard of this, the signal marks and expressions of it in Philemon. [2.] For his faith in Christ also. Love to Christ, and faith in him, are prime Christian graces, for which there is great ground of praise to God, where he has blessed any with them, as Rom. i. 8 , I thank my God because your faith is published throughout the world; and, in reference to the Colossians ( ch. i. 3, 4 ), We give thanks to God since we heard of your faith in Christ Jesus. This is a saving grace, and the very principle of Christian life and of all good works. [3.] He praises God likewise for Philemon's love to all the saints. These two must go together; for he who loveth him that begat must and will love those also that are begotten of him. The apostle joins them in that ( Col. i. 3, 4 ), We give thanks to God since we heard of your faith in Christ Jesus, and of the love which you have to all the saints. These bear the image of Christ, which will be loved by every Christian. Different sentiments and ways in what is not essential will not make a difference of affection as to the truth, though difference in the degrees of love will be according as more or less of that image is discerned. Mere external differences are nothing here. Paul calls a poor converted slave his bowels. We must love, as God does, all saints. Paul thanked God for the good that was not only in the churches, but in the particular persons he wrote to, and though this too was known to him merely by report: Hearing of thy love and faith, which thou hast towards the Lord Jesus, and towards all saints. This was what he enquired after concerning his friends, the truth, and growth, and fruitfulness of their graces, their faith in Christ, and love to him and to all the saints. Love to saints, if it be sincere, will be catholic and universal love towards all saints; but faith and love, though in the heart they are hidden things, are known by the effects of them. Therefore, (2.) The apostle joins prayer with his praises, that the fruits of Philemon's faith and love might be more and more conspicuous, so as that the communication of them might constrain others to the acknowledgment of all the good things that were in him and in his house towards Christ Jesus; that their light might so shine before men that they, seeing their good works, might be stirred up to imitate them, and to glorify their Father who is in heaven. Good works must be done, not of vain-glory to be seen, yet such as may be seen to God's glory and the good of men. 4. He adds a reason, both of his prayer and his praises ( v. 7 ): For "we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother. The good thou hast done and still doest is abundant matter of joy and comfort to me and others, who therefore desire you may continue and abound in such good fruits more and more, to God's honour and the credit of religion. The administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God, " 2 Cor. ix. 12 .

EPISTLE OF PAUL TO PHILEMON. INTRODUCTION. I.--THE HISTORY OF PHILEMON. OF PHILEMON, to whom this epistle was addressed, almost nothing more is known than can be ascertained from the epistle itself. It is short, and of a private character; but it is a bright and beautiful gem in the volume of inspiration. From Col 4:9, it may be inferred that the person to whom it was addressed, was an inhabitant of Colosse, since Onesimus, concerning whom this epistle was written, is there mentioned as "one of them." Col 4:9. Comp. the ingenious remarks of Paley, Hor. Paul., on Colossians, No. Iv. He is said by Calmet and Michaelis to have been wealthy; but this cannot be determined with certainty, though it is not improbable. The only circumstances which seem to indicate this, are, that Onesimus had been his "servant," from which it has been inferred, that he was an owner of slaves; and that he appears to have been accustomed to show hospitality to strangers, or, as Michaelis expresses it, "travelling Christians." See Phm 1:22. But these circumstances are not sufficient to determine that he was a man of property. There is no evidence, as we shall see, that he was a slave-holder; and Christians in moderate circumstances were accustomed to show hospitality to their brethren. Besides, it is not said in Phm 1:22 that he was accustomed to show general hospitality; but Paul merely asks him to provide for him a lodging. It is probable that he had been accustomed to remain with him when he was in Colosse. It is quite clear that he had been converted under the ministry of the apostle himself. This appears from what is said in Phm 1:19, "I do not say to thee how thou owest unto me even thine own self." This cannot be understood otherwise than as implying that he had been converted under his preaching, unless the apostle, on some former occasion, had been the means of saving his life, of which there is no evidence. Indeed, it is manifest, from the general tone of the epistle, that Philemon had been: converted by the labours of the author. It is just such a letter as it would be natural and proper to write on such a supposition; it is not one which the apostle would have been likely to write to any one who did not sustain such a relation to him. But where and when he was converted is unknown. It is possible that Paul may have met with him at Ephesus; but it is much more probable that he had himself been at Colosse, and that Philemon was one, of his converts there. See Intro. to the epistle to the Colossians. It is evident from the epistle, that Paul regarded him as a sincere Christian; as a man of strict integrity; as one who could be depended on to do right. Thus ( Phm 1:5-7 ) he says, that he had heard of his "love and faith toward the Lord Jesus, and toward all saints;" thus he confidently asks him to provide for him a lodging when he should come, ( Phm 1:22;) and thus he expresses the assured belief, that he would do what was right towards one who had been his servant, who, having been formerly unfaithful, was now converted, and, in the estimation of the apostle, was worthy of the confidence and affection of his former master. In regard to his rank in the Christian church, nothing whatever is known. Paul calls him ( Phm 1:1 ) his "fellow-labourer;" but this appellation is so general, that it determines nothing in regard to the manner in which he cooperated with him in promoting religion. It is a term which might be applied to any active Christian, whether a preacher, an elder, a deacon, or a private member of the church. It would seem clear, however, that he was not a travelling preacher, for he had a home in Colosse, ( Phm 1:2,22;) and the presumption is, that he was an active and benevolent member of the church, who did not sustain any office. There are many private members of the churches, to whom all that is said of Philemon in the epistle would apply. Yet there have been various conjectures in regard to the office which he held. Hoffmann (Intro. ad Lection. Ep. ad Colossenses, % 18) supposes that he was bishop of Colosse; Michaelis supposes that he was a deacon in the church; but of either of these, there is no evidence whatever. Nothing is known of his age, his profession, or of the time and circumstances of his death. Neither is it certainly known what effect this epistle had on him, or whether he again received Onesimus under his roof. It may be presumed, however, that such a letter, addressed to such a man, would not fail of its object. II.--THE OCCASION ON WHICH THE EPISTLE WAS WRITTEN. This can be learned only from the epistle itself, and there the circumstances are so marked as to make a mistake impossible. (1.) Philemon had had a servant of the name of Onesimus. Of the character of this servant, before Paul became acquainted with him, nothing more is known than that he had been "unprofitable" to Philemon, ( Phm 1:11,) and that he had probably done him some wrong, either by taking his property, or by the fact that he had escaped from him, Phm 1:18. It is not necessary to suppose that he was a slave; for all that is implied of necessity in the word which is employed to designate his condition in Phm 1:16, (δουλος,) and all that is stated of him in the epistle, would be met by the supposition that he was bound to Philemon, either by his parents or guardians, or that he had bound himself to render voluntary service. Phm 1:16. (2.) For some cause, this servant had fled from his master, and had gone to Rome. The cause of his escaping is unknown. It may be, that he had purloined the property of his master, and dreaded detection; or that he had, by his base conduct in some other way, exposed himself to punishment; or that he merely desired freedom from oppression; or that he disregarded the bonds into which he himself, or his parents or guardians, had entered, and had therefore escaped. Nothing can be inferred about his condition, or his relation to Philemon, from the fact that he ran away. It is, perhaps, quite as common for apprentices to run away, as it is for slaves; and they who enter into voluntary bonds to render service to another, do not always regard them. (3.) In some way, when at Rome, this servant had found out the apostle Paul, and had been converted by his instrumentality. Paul says, ( Phm 1:10,) that he had "begotten him in his bonds "-- εντοις δεσμοιςμου; which seems to imply that Onesimus had come to him, and not that Paul had searched him out. It does not appear that Paul, when a prisoner at Rome, was allowed to go at large, (compare Acts 28:30,) though he was permitted to receive all who came to him. Why Onesimus came to the apostle is not known. It may have been because he was in want, and Paul was the only one in Rome whom he had ever seen; or it may have been because his mind had become distressed on account of sin, and he sought him out to obtain spiritual counsel. Conjecture on these points is useless, where there is not even a hint that can serve as a clue to find out the truth. (4.) From some cause, equally unknown, Onesimus, when converted, was desirous of returning to his former master. It is commonly assumed, that his returning again was at the instigation of the apostle, and that this furnishes an instance of his belief, that runaway slaves should be sent back to their masters. But, besides that there is no certain evidence that he ever was a slave, there is as little proof that he returned at the instigation of Paul, or that his return was not wholly voluntary on his part. For the only expression which the apostle uses on this subject, ( Phm 1:12,) "whom I have sent again"-- ανεπεμψα --does not necessarily imply that he even proposed it to him, still less that he commanded it. It is a word of such general import, that it would be employed on the supposition that Onesimus desired to return, and that Paul, who had a strong wish to retain him, to aid him in the same way that Philemon himself would do if he were with him, Phm 1:13, had, on the whole, concluded to part with him, and to send him again, with a letter, to his friend Philemon. It is just such language as he would have used of Timothy, Titus, or Epaphroditus, if employed on an important embassy at the request of the apostle. Comp. Lk 7:6,10,19, 20:13, Acts 10:5, 15:22, 1Cor 4:17, 2Cor 9:3, Eph 6:22, Php 2:19 Php 2:23, 25, 28, 1Thes 3:2,5, Tit 3:12, for a similar use of the word send (πεμπω.) There is nothing in the statement which forbids us to suppose that Onesimus was himself disposed to return to Philemon, and that Paul "sent" him at his own request. To this, Onesimus might have been inclined from many causes. He may have repented that he left his master, and had forsaken the comforts which he had enjoyed under his roof. It is no uncommon thing for a runaway apprentice, or servant, when he has seen and felt the misery of being among strangers and in want, to wish himself well back again in the house of his master. Or he may have felt that he had wronged his master in some way, ( Phm 1:18,) and, being now converted, was desirous of repairing the wrong. Or he may have had friends and kindred in Colosse whom he was desirous of seeing again. Since any one of these, or of many other supposable causes, may have induced him to desire to return to his master, it should not be assumed that Paul sent him against his will, and thence be inferred that he was in favour of sending back runaway slaves to their masters AGAINST their will. There are many points to be proved, which cannot be proved, to make that a legitimate inference. Phm 1:12. (5.) Whatever were the reasons why Onesimus desired to return to Philemon, it is clear that he was apprehensive of some trouble if he went back. What those reasons were, it is impossible now to determine with absolute certainty; but it is not difficult to conjecture what they may have been, and any of the following will account for his apprehensions --either (a.) that he had done his master wrong by the mere act of leaving him, depriving him of valuable services which he was bound to render; or (b.) that he may have felt that the mere act of running away had injured the character of his master, for such an act always implies that there is something in the dealings of a master which makes it desirable to leave him; or (c.) that he had in some way injured him in respect to property, by taking that which did not belong to him, Phm 1:18; or (d.) that he owed his master, and he may have inferred from his leaving him that he meant to defraud him, Phm 1:18; or (e.) that the laws of Phrygia were such, that Onesimus apprehended that if he returned, even penitent, it would be judged by his master necessary to punish him, in order to deter others from committing a similar defence. The laws of Phrygia, it is said, allowed the master to punish a slave without applying to a magistrate. See Macknight. It should be said also that the Phrygians were a severe people, (Curtius, Lib. v. c. 1;) and it is not improbable that, from the customs there, Onesimus may have apprehended harsh treatment if he returned. It is not proper to assume that any one of these was certainly the reason why he feared to return, for this cannot be absolutely determined. We should not take it for granted that he had defrauded his master--for that is not necessarily implied in what is said in Phm 1:18, and we should not impute crimes to men without proof; nor should we take it for granted, that he feared to be punished as a runaway slave --for that cannot be proved; but some one or more of these reasons, doubtless, operated to make him apprehensive, that if he returned he would meet with, at least, a cold reception. (6.) To induce his master to receive him kindly again, was the main object of this courteous and kind epistle. For a view of the arguments on which he urges this, see the Analysis of the epistle. The arguments are such, that we should suppose they could not be resisted; and we may presume, without impropriety, that they had the desired effect on the mind of Philemon--but of that we have no certain evidence. III.--THE TIME AND PLACE OF WAITING THE EPISTLE. THERE can be no doubt that this letter was written from Rome about the time when the epistle to the Colossians was written. Comp. Intro. to the epistle. The circumstances which conduct to this conclusion are such as the following: (1.) Paul at the time when it was written was a prisoner. "Paul a prisoner of Jesus Christ," Phm 1:1. "Whom I have begotten in my bonds," Phm 1:10. Comp. Phm 1:23, "Epaphras my fellow-prisoner in Christ Jesus." (2.) It was written when he had hopes of obtaining his liberty, or when he had such a prospect of it that he could ask Philemon, with confidence, to "prepare him a lodging," Phm 1:22. (3) Timothy was with him at the time when it was written, Phm 1:1, and we know that Paul desired him to come to him to Rome, when he was a prisoner there, as soon as possible, 2Ti 4:9: "Do thy diligence to come shortly unto me." (4.) We know that Onesimus was actually sent by Paul to Colosse while he was a prisoner at Rome, and it would be morally certain that, under the circumstances of the case, he would send the letter to his master at that time. No other instance is mentioned in which he sent him to Colosse, and the evidence is as certain as the nature of the case admits, that that was the time when the epistle was written. See Col 4:9. (5.) The same persons are mentioned in the salutations in the two epistles; at least, they are so far the same as to make it probable that the epistles were written at the same time; for it is not very probable that the same persons would, in another place, and on another occasion, have been with the apostle. Thus Aristarchus, Mark, Epaphras, Luke, and Demas, join in the salutations both to the church at Colosse and to Philemon. Probably at no other time in the life of Paul were all these persons with him, than when he was a prisoner at Rome. These considerations make it clear that the epistle was written while Paul was a prisoner at Rome, and at about the same time with the epistle to the Colossians. If so, it was about A.D. 62. IV.---THE CHARACTER OF THIS EPISTLE. THIS letter is almost wholly of a private character; and yet there is scarcely any portion of the New Testament of equal length which is of more value. It is exquisitely beautiful and delicate. It is a model of courtesy and politeness. It presents the character of the author in a most amiable light, and shows what true religion will produce in causing genuine refinement of thought and language. It is gentle and persuasive, and yet the argument is one that we should suppose would have been, and probably was, irresistible. It is very easy to conceive, that the task which the apostle undertook to perform, was one which it would be difficult to accomplish--that of reconciling an offended master to a runaway servant. And yet it is done with so much kindness, persuasiveness, gentleness, and true affection, that, as the letter was read, it is easy to imagine that all the hostility of the master was disarmed, and we can almost see him desiring to embrace him who bore it, not now as a servant, but as a Christian brother, Phm 1:16. "It is impossible," says Doddridge, "to read over this admirable epistle without being touched with the delicacy of sentiment, and the masterly address, that appear in every part of it. We see here, in a most striking light, how perfectly consistent true politeness is--not only with all the warmth arid sincerity of a friend, but even with the dignity of the Christian and the Apostle. And if this letter were to be considered in no other view than as a mere human composition, it must be allowed to be a master-piece in its kind. As an illustration of this remark, it may not be improper to compare it with an epistle of Pliny, that seems to have been written on a similar occasion, (Lib. ix. Let. 21;) which, though penned by one that was reckoned to excel in the epistolary style, though it has undoubtedly many beauties, yet must be acknowledged by every impartial reader vastly inferior to this animated composition of the apostle." As a specimen of the courtesy and politeness which the Christian ought to practise at all times, as well as furnishing many valuable lessons on Christian duty, (see the remarks at the close,) it deserves a place in the volume of inspiration; and a material chasm would be produced in the instructions which are needful for us, if it were withdrawn from the sacred canon. THE EPISTLE OF PAUL TO PHILEMON. ANALYSIS OF THE EPISTLE. THE epistle embraces the following subjects:-- I. The salutation, Phm 1:1-3. II. A mention of the excellent account which the apostle had heard of Philemon, and the occasion which he had for thankfulness on his behalf, Phm 1:4-7. (a.) He always remembered him in his prayers, Phm 1:4. (b.) He-had heard of his faith and love, and of his kindness towards those who bore the Christian name, Phm 1:5. (c.) He desired that his goodness in making others, in common with him, partakers of the expression of his faith, might be even more effectual in securing the proper acknowledgment of it wherever it might be known, Phm 1:6. (d.) He says that he had great joy and consolation from the happiness which he had conferred on Christians who needed his aid, Phm 1:7. III. The main subject of the epistle--the desire that he would receive his servant Onesimus again, and the arguments to persuade him to do it, Phm 1:8-21. (1.) He places it on the ground of entreaty, not of command. He might, in virtue of his apostolic office, enjoin many things on him, and possibly this, yet he chooses to place it wholly on other grounds, and to make it a matter of personal friendship, Phm 1:8. (2.) Particular reasons why he should do it:-- (a.) for love's sake--love to Paul--now an old man, and in prison on account of their common religion, Phm 1:9. (b.) Paul regarded Onesimus as his own son, and asked that he might be received and treated as such, Phm 1:10. (c.) He assures Philemon that, whatever he might have been formerly, he would now find him to be profitable to himself, Phm 1:11. (d.) He assures him that Onesimus was especially dear to him, and that he would have been very useful to him in his circumstances, but that he did not think it proper to retain him with him without the consent of Philemon. Onesimus, therefore, was not sent back as a worthless vagabond, and Philemon, in receiving him, might be sure that he was receiving one whom Paul believed was fitted to be eminently useful, Phm 1:12-14. (e.) He suggests to Philemon that probably it was so arranged by divine Providence, that Onesimus should depart in order that he might receive him again in a far more tender and endearing relation, not as a servant, but as a Christian brother, Phm 1:15,16. (f.) He appeals to the personal friendship of Philemon, and asks that if he regarded him as a participator with him in the hopes of the gospel, or as a fellow-labourer in a common cause, he would receive him as he would himself, Phm 1:17. (g.) He says that he would himself become security for Onesimus if he owed Philemon anything, or had in any way wronged him, Phm 1:18,19. (h.) He concludes the argument by referring to the happiness which it would give him if Philemon would receive his former servant again; and with the expression of his conviction that he would do more than he asked in the matter, and then asks that, while he showed favour to Onesimus, he would also prepare a lodging for him, for he hoped soon to be with him, Phm 1:20-22. Perhaps by this last suggestion he hoped also to do much to favour the cause of Onesimus--for Philemon could hardly turn him away when he expected that Paul himself would soon be with him. Such an argument would be likely to be effectual in the case. We do not like to deny the request which a friend makes in a letter, if we expect soon to see the writer himself. It would be much more easy to do it if we had no expectations of seeing him very soon. IV. The epistle closes with affectionate salutations from certain persons who were with Paul, and who were probably well known to Philemon, and with the customary benediction, Phm 1:23-25. 1. Paul, a prisoner of Jesus Christ. A prisoner at Rome in the cause of Jesus Christ. Eph 3:1 2Ti 1:8. And Timothy our brother. Timothy, it seems, had come to him agreeably to his request. 2Ti 4:9. Paul not unfrequently joins his name with his own in his epistles. 2Cor 1:1, Php 1:1, Col 1:1, 1Thes 1:1, 2Thes 1:1. As Timothy was of that region of country, and as he had accompanied Paul in his travels, he was doubtless acquainted with Philemon. Unto Philemon our dearly beloved and fellow-labourer. See Intro. & 1. The word rendered fellow-labourer (συνεργος,) does not determine what office he held, if he held any, or in what respects he was a fellow-labourer with Paul. It means a co-worker, or helper, and doubtless here means that he was a helper or fellow-worker in the great cause to which Paul had devoted his life, but whether as a preacher, or deacon, or a private Christian, cannot be ascertained. It is commonly, in the New Testament, applied to ministers of the gospel, though by no means exclusively, and in several instances it cannot be determined whether it denotes ministers of the gospel, or those who furthered the cause of religion, and co-operated with the apostle in some other way than preaching. See the following places, which are the only ones where it occurs in the New Testament, Rom 16:3,9,21; 1Cor 3:9, 2Cor 1:24, 8:23, Php 2:25, 4:3, Col 4:11, 1Thes 3:2, Phm 1:24; 3Jn 1:8. (a) "prisoner" Eph 3:1 (b) "fellow-labourer" Php 2:25 Verse 2. And to our beloved Apphia.

This was a female, (Gr. αγαπητη,) and was probably the wife of Philemon. And Archippus our fellow-soldier. Col 4:17. It has been supposed that he was a son of Philemon, and this would appear not to be improbable, as he was one of his family. On the term "fellow-soldier," Php 2:25. It is applied here to one who was a minister of the gospel, and who is spoken of in connection with Paul as enlisted under the banners of the Captain of salvation, and waging a warfare with the wickedness of the world. Comp. 2Ti 2:3, 2Ti 2:4. That Archippus was a minister of the gospel, is clear from Col 4:17. And to the church in thy house. Either the church that commonly met in his house, or more probably that was composed of his own family. Comp. Rom 16:5. (c) "Archippus" Col 4:17 (d) "church" Rom 16:5 Verse 3. Grace to you, and peace, etc.

Rom 1:7. (e) "Grace" Eph 1:2 Verse 4. I thank my God. That is, for what

I hear of you. Making mention of thee always in my prayers. See a similar declaration respecting the church at Ephesus. Eph 1:16. It would appear from this that Paul, in his private devotions, was in the habit of mentioning churches and individuals by name. It would seem, also, that though he was a prisoner, yet he somehow found opportunity for secret devotion. And it would appear further, that though encompassed with many cares and sorrows, and about to be put on trial for his life, he did not forget to remember a Christian brother though far distant from him, and to bear him on his heart before the throne of grace. To remember with affectionate concern these churches and individuals, as he did, Paul must have been a man of much prayer. (f) "thank" Eph 1:16 Verse 5. Hearing of thy love and faith. Eit

her by Onesimus, who, after his conversion, would be disposed to state all that he knew that was favourable of Philemon, or hearing it by some other persons who had come from Colosse to Rome. The faith which is mentioned here refers to the Lord Jesus; the love, to the saints. The order in the Greek is indeed the same as in our version, but it is not unusual by synthesis, or uniting two or more things together, to arrange words in that manner. Thus Mt 12:22; "The blind and dumb both spake and saw;" that is, the blind saw, and the dumb spake. The meaning is, that he had strong faith in the Lord Jesus, and ardent love towards all who were Christians. See a similar declaration in Col 1:4.Verse 6. That the communication of thy faith

. That is, this was a subject of prayer on the part of the apostle, that the "communication of his faith" might receive from all the proper acknowledgment of the good which he did in the Christian cause. The phrase translated "communication of thy faith," means the making of thy faith common to others; that is, enabling others to partake of the fruits of it, to wit, by good deeds. On the meaning of the word here rendered "communication," (κοινωνια, koinonia,) Eph 3:9. Comp. Php 2:1; 3:10. Calvin has well expressed the sense of this passage. "It is to be observed that the apostle here does not proceed in the commendation of Philemon, but rather expresses what he desires for him from the Lord. These words are connected with those in which he says that he remembered him in his prayers. What, therefore, did he desire for Philemon? That his faith expressing itself by good fruits, might be shown to be true and not vain. For he calls that the communication of his faith when it does not remain inoperative within, but bears itself forth to benefit men by its proper effects. For although faith has its proper seat in the heart, yet it communicates itself to men by good works." The meaning is, that he desired that Philemon would so make common the proper fruits of faith by his good deeds towards others, that all might acknowledge it to be genuine and efficacious. May become effectual. Gr., "May be energetic" (ενεργης;) may become operative, active, effective. By the acknowledging. That is, so as to secure from others the proper recognition of the existence of faith in your heart. In other words, so that others may see that you are truly pious, and understand to what extent you have faith. Of every good thing which is in you. Of every good principle, and of every benevolent trait, which is in your character. That is, the proper outward expression of his faith in Christ, by doing good to others, would be a development of the benevolence which existed in his heart. In Christ Jesus. Or " towards (εις) Christ Jesus." The goodness in his heart had respect to the Lord Jesus as its proper object, but would be made manifest by his kindness to men. The truth which is taught in this passage, therefore, is, that when faith exists in the heart, it is very desirable that it should impart its proper fruits towards others in such a way that all may see that it is operative, and may recognize its power; or in other words, it is desirable that when true religion exists it should be fairly developed, that its possessor may be acknowledged to be under its influence. We should wish that he may have all the credit and honour which the goodness of his heart is entitled to. Paul supposed that a case had now occurred in which an opportunity was furnished to Philemon to show the world how much he was governed by the faith of the gospel. (a) "the communication" Php 1:9-11 (b) "effectual" Jas 2:14,17 (c) "every good" Php 4:8 Verse 7. For we have great joy and consolation in thy love. I

n thy love towards Christians. The word here rendered joy (χαριν,) properly means grace, A large number of manuscripts, however, instead of this word, have χαραν, charan--joy. See Wetstein. This reading has been adopted by Griesbach, Tittman, and Hahn. Because the bowels of the saints are refreshed by thee, brother. For your kindness to them. The word bowels here probably means minds, hearts, for it is used in the Scriptures to denote the affections. The sense is, that the kindness which he had shown to Christians had done much to make them happy. On the word refreshed, see 2Cor 7:13, 2Ti 1:16. (d) "refreshed by thee" 2Cor 7:13, 2Ti 1:16 Verse 8. Wherefore, though I might be much bold in Christ. Though I mig

The Apostle's Plea for Onesimus; Salutations. ( a. d. 62.) 8 Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient, 9 Yet for love's sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ. 10 I beseech thee for my son Onesimus, whom I have begotten in my bonds: 11 Which in time past was to thee unprofitable, but now profitable to thee and to me: 12 Whom I have sent again: thou therefore receive him, that is, mine own bowels: 13 Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel: 14 But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly. 15 For perhaps he therefore departed for a season, that thou shouldest receive him for ever; 16 Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord? 17 If thou count me therefore a partner, receive him as myself. 18 If he hath wronged thee, or oweth thee ought, put that on mine account; 19 I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides. 20 Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord. 21 Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say. 22 But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you. 23 There salute thee Epaphras, my fellowprisoner in Christ Jesus; 24 Marcus, Aristarchus, Demas, Lucas, my fellowlabourers. 25 The grace of our Lord Jesus Christ be with your spirit. Amen. We have here, I. The main business of the epistle, which was to plead with Philemon on behalf of Onesimus, that he would receive him and be reconciled to him. Many arguments Paul urges for this purpose, v. 8-21 . The 1 st Argument is taken from what was before noted, and is carried in the illative wherefore: "Seeing so much good is reported of thee and found in thee, especially thy love to all saints, now let me see it on a fresh and further occasion; refresh the bowels of Onesimus and mine also, in forgiving and receiving him, who is now a convert, and so a saint indeed, and meet for thy favour and love." Observe, A disposition to do good, together with past instances and expressions of it, is a good handle to take hold of for pressing to more. " Be not weary of well-doing, go on as thou art able, and as new objects and occasions occur, to do the same still." The 2 nd Argument is from the authority of him that was now making this request to him: I might be very bold in Christ to enjoin thee that which is convenient, v. 8 . The apostles had under Christ great power in the church over the ordinary ministers, as well as the members of it, for edification; they might require of them what was fit, and were therein to be obeyed, which Philemon should consider. This was a matter within the compass of the apostle's power to require, though he would not in this instance act up to it. Observe, Ministers, whatever their power be in the church, are to use prudence in the exercise of it; they may not unseasonably, nor further than is requisite, put it forth; in all they must use godly wisdom and discretion. Wherefore this may be a 3 rd Argument, Waiving the authority which yet he had to require, he chooses to entreat it of him ( v. 9 ): Yet for love's sake I rather beseech thee. Observe, It is no disparagement for those who have power to be condescending, and sometimes even to beseech, where, in strictness of right, they might command; so does Paul here, though an apostle: he entreats where he might enjoin, he argues from love rather than authority, which doubtless must carry engaging influence with it. And especially, which may be a 4 th Argument, When any circumstance of the person pleading gives additional force to his petition, as here: Being such a one as Paul the aged, and now also a prisoner of Jesus Christ. Years bespeak respect; and the motions of such, in things lawful and fit, should be received with regard. The request of an aged apostle, and now suffering for Christ and his gospel, should be tenderly considered. "If thou wilt do any thing for a poor aged prisoner, to comfort me in my bonds, and make my chain lighter, grant me this which I desire: hereby in a manner you will do honour to Christ in the person of an aged suffering servant of his, which doubtless he will take as done to himself." He makes also a 5 th Argument, From the spiritual relation now between Onesimus and himself: I beseech thee for my son Onesimus, whom I have begotten in my bonds, v. 10 . "Though of right and in a civil respect he by thy servant, yet in a spiritual sense he is now a son to me, God having made me the instrument of his conversion, even here, where I am a prisoner for Christ's sake." Thus does God sometimes honour and comfort his suffering servants, not only working good in themselves by their sufferings, exercising and improving thereby their own graces, but making them a means of much spiritual good to others, either of their conversion, as of Onesimus here, or of their confirmation and strengthening, as Phil. i. 14 , Many brethren, waxing confident by my bonds, are much more bold to speak the word of the Lord without fear. When God's servants are bound, yet his word and Spirit are not bound; spiritual children may then be born to them. The apostle lays an emphasis here: My son, whom I have begotten in my bonds; he was dear to him, and he hoped would be so to Philemon, under this consideration. Prison-mercies are sweet and much set by. Paul makes an argument to Philemon from this dear relation that now was between Onesimus and him, his son begotten in his bonds. And a 6 th Argument is from Philemon's own interest: Who in time past was to thee unprofitable, but now profitable to thee and to me, v. 11 . Observe, (1.) Unsanctified persons are unprofitable persons; they answer not the great end of their being and relations. Grace makes good for somewhat: " In time past unprofitable, but now profitable, inclined and fitted to be so, and will be so to thee, his master, if thou receive him, as he has since his conversion been here to me, ministering to me in my confinement." There seems an allusion to the name Onesimus, which signifies profitable. Now he will answer to his name. It may be noted also how the apostle speaks in this matter, not as Onesimus's former case and conduct might warrant; he had wronged his master, and ran away from him, and lived as if he were his own and not his; yet as God covers the sins of penitents, forgives and does not upbraid, so should men. How tenderly does Paul here speak! Not that Onesimus's sin was small, nor that he would have any, much less himself, to take it so; but having been humbled for it, and doubtless taken shame to himself on account thereof, the apostle now would not sink his spirit by continuing to load and burden him therewith, but speaks thus tenderly when he is pleading with Philemon not to make severe reflections on his servant's misconduct, but to forgive. (2.) What happy changes conversion makes—of evil good! of unprofitable useful! Religious servants are a treasure in a family. Such will make conscience of their time and trusts, promoting the interests of those whom they serve, and managing all they can for the best. This then is the argument here urged: "It will now be for thy advantage to receive him: thus changed, as he is, thou mayest expect him to be a dutiful and faithful servant, though in time past he was not so." Whereupon, 7 th Argument, He urges Philemon from the strong affection that he had to Onesimus. He had mentioned the spiritual relation before, My son begotten in my bonds; and now he signifies how dear he was to him: Thou therefore receive him, that is my own bowels, v. 12 . "I love him as I do myself, and have sent him back to thee for this end, that thou shouldst receive him; do it therefore for my sake, receive him as one thus dear to me." Observe, Even good men may sometimes need great earnestness and entreaty to lay their passions, let go their resentments, and forgive those who have injured and offended them. Some have thought it to look this way, when Paul is so pathetic and earnest, mustering up so many pleas and arguments to gain what he requests. Philemon, a Phrygian, might perhaps be naturally of a rough and difficult temper, and thence need no little pains in touching all the springs that might move him to forgiveness and reconciliation; but rather should we strive to be like God, who is slow to anger, ready to forgive, and abundant in pardons. And again, an 8 th Argument is from the apostle's denying himself in sending back Onesimus: though he might have presumed upon Philemon's leave to detain him longer, yet he would not, v. 13, 14 . Paul was now in prison, and wanted a friend or servant to act for him, and assist him, for which he found Onesimus fit and ready, and therefore would have detained him to minister to him, instead of Philemon himself, whom if he had requested to have come to him in person for such purpose, he might have presumed he would not have refused; much less might he have reckoned that he would be unwilling his servant should do this in his stead; yet he would not take this liberty, though his circumstances needed it: I have sent him back to thee, that any good office of thine to me might not be of necessity, but willingly. Observe, Good deeds are most acceptable to God and man when done with most freedom. And Paul herein, notwithstanding his apostolical power, would show what regard he had to civil rights, which Christianity does by no means supersede or weaken, but rather confirm and strengthen. Onesimus, he knew, was Philemon's servant, and therefore without his consent not to be detained from him. In his unconverted state he had violated that right, and withdrawn himself, to his master's injury; but, now that he had seen his sin and repented, he was willing and desirous to return to his duty, and Paul would not hinder this, but rather further it. He might indeed have presumed on Philemon's willingness; but, but notwithstanding his need, he would deny himself rather than take that way. And he further urges, 9 th Argument, That such a change was now wrought in Onesimus that Philemon needed not fear his ever running from him, or injuring him any more: For perhaps he therefore departed for a season, that thou shouldest receive him for ever, v. 15 . There are those of whom Solomon says, If thou deliver them, thou must do it again ( Prov. xix. 19 ); but the change wrought in Onesimus was such that he would never again need one thus to intercede for him. Charity would so hope and judge, yea, so it would be; yet the apostle speaks cautiously, that none might be bold to make another such experiment in expectation of a like gracious issue. Observe, (1.) In matters that may be wrested to ill, ministers must speak warily, that kind providences of God towards sinners be not abused to encouragements to sin, or abatements of just abhorrence of it: Perhaps he therefore departed from thee for a season, &c. (2.) How tenderly still the sins of penitents are spoken of; he calls it a departure for a season, instead of giving it the term that it deserved. As overruled and ordered by God, it was a departure; but in itself, and in respect of the disposition and manner of the act, it was a criminal going away. When we speak of the nature of any sin or offence against God, the evil of it is not to be lessened; but in the person of a penitent sinner, as God covers it, so must we: " He departed for a season, that thou shouldst receive him for ever, that upon conversion he may return, and be a faithful and useful servant to thee as long as he lives." Bray a fool in a mortar, yet will not his folly depart from him. But it is not so with true penitents: they will not return to folly. (3.) Observe the wisdom, and goodness, and power of God, in causing that to end so happily which was begun and carried on for some time so wickedly, thus regarding a poor vassal, one of such low rank and condition and so little regarded by men, working so good and great a change in him who was so far gone in evil ways, who had wronged a master so good, had run from a family so pious, from the means of grace, the church in his house, that he should be led into the way of salvation who had fled from it, and find means made effectual at Rome who had been hardened under them at Colosse. What riches are here of divine grace! None so low, nor mean, nor vile, as utterly to be despaired of. God can meet with them when running from him; can make means effectual at one time and place, which have not been so at another. So was it in this instance of Onesimus; having returned to God, he now returns to his master, who will have more service and better hold of him than ever—by conscience of his duty and faithfulness in it to his life's end; his interest therefore it will be now to receive him. So God often brings gain to his people out of their losses. And, besides interest, a 10 th Argument is taken from the capacity under which Onesimus now would return, and must be received by Philemon ( v. 16 ): " Not now as a servant (that is, not merely or so much), but above a servant (in a spiritual respect), a brother beloved, one to be owned as a brother in Christ, and to be beloved as such, upon account of this holy change that is wrought in him, and one therefore who will be useful unto thee upon better principles and in a better manner than before, who will love and promote the best things in thy family, be a blessing in it, and help to keep up the church that is in thy house." Observe, (1.) There is a spiritual brotherhood between all true believers, however distinguished in civil and outward respects; they are all children of the same heavenly Father, have a right to the same spiritual privileges and benefits, must love and do all good offices to and for one another as brethren, though still in the same rank, and degree, and station, wherein they were called. Christianity does not annul nor confound the respective civil duties, but strengthens the obligation to them, and directs to a right discharge of them. (2.) Religious servants are more than mere ordinary servants; they have grace in their hearts, and have found grace in God's sight, and so will in the sight of religious masters. Ps. ci. 6 , Mine eyes are upon the faithful of the land, that they may dwell with me. He that walketh in a perfect way, he shall serve me. "Onesimus having now become such, receive and regard him as one that is partaker of the same common faith, and so a brother beloved, specially to me who have been the instrument of his conversion." Good ministers love not so much according to the outward good which they receive as the spiritual good which they do. Paul called Onesimus his own bowels, and other converts his joy and crown. "A brother beloved, specially to me, but how much more to thee, both in the flesh and in the Lord; by a double tie therefore (both civil and religious) thy servant: thy property, one of thy house and family, and now, in a spiritual respect, thy brother in Christ, which heightens the engagement. He is God's servant and thine too; here are more ties than he is under to me. How readily therefore should he be received and loved by thee, as one of thy family and one of the true faith, one of thy house and one of the church in thy house!" This argument is strengthened by another, the 11 th Argument, From the communion of saints: If thou count me therefore a partner, receive him as myself, v. 17 . There is a fellowship among saints; they have interest one in another, and must love and act accordingly. "Now show thy love to me, and the interest I have in thee, by loving and receiving one so near and dear to me, even as myself; own and treat him as thou wouldst me, with a like ready and true, though perhaps not equal, affection." But why such concern and earnestness for a servant, a slave, and such a one as had misbehaved? Answer, Onesimus being now penitent, it was doubtless to encourage him, and to support him against the fears he might have in returning to a master whom he had so much abused and wronged, to keep him from sinking into despondency and dejection, and encourage him to his duty. Wise and good ministers will have great and tender care of young converts, to encourage and hearten them what they can to and in their duty. Objection, But Onesimus had wronged as well as offended his master. The answer to this makes a 12 th Argument, A promise of satisfaction to Philemon: If he hath wronged thee, or oweth thee aught, &c., v. 18, 19 . Here are three things: (1.) A confession of Onesimus's debt to Philemon: If he hath wronged thee, or oweth thee aught. It is not an if of doubting, but of illation and concession; seeing he hath wronged thee, and thereby has become indebted to thee; such an if as Col. iii. 1 and 2 Pet. ii. 4 , &c. Observe, True penitents will be ingenuous in owning their faults, as doubtless Onesimus had been to Paul, upon his being awakened and being brought to repentance; and especially is this to be done in cases of injury to others. Onesimus by Paul owns the wrong. And, (2.) Paul here engages for satisfaction: Put that on my account; I Paul have written it with my own hand, I will repay it. Observe, [1.] The communion of saints does not destroy distinction of property: Onesimus, now converted, and become a brother beloved, is yet Philemon's servant still, and indebted to him for wrongs that he had done, and not to be discharged but by free and voluntary remission, or on reparation made by himself, or some other in his behalf, which part, rather than fail, the apostle undertakes for him. [2.] Suretiship is not in all cases unlawful, but in some is a good and merciful undertaking. Only know the person and case, be not surety for a stranger ( Prov. xi. 15 ), and go not beyond ability; help thy friend thou mayest, as far as will comport with justice and prudence. And how happy for us that Christ would be made the surety of a better covenant ( Heb. vii. 22 ), that he would be made sin for us who knew no sin, that we might be made the righteousness of God in him! And, [3.] Formal securities by writing, as well as by word and promise, may be required and given. Persons die, and words may be forgotten or mistaken; writing better preserves right and peace, and has been in use with good persons, as well as others, in all ages, Jer. xxxii. 9, &c.; Luke xvi. 5-7 . It was much that Paul, who lived on contributions himself, would undertake to make good all loss by an evil servant to his master; but hereby he expresses his real and great affection for Onesimus, and his full belief of the sincerity of his conversion: and he might have hope that, notwithstanding this generous offer, Philemon would not insist on it, but freely remit all, considering, (3.) The reason of things between him and Philemon: " Albeit, I do not say to thee how thou owest unto me even thy own self besides; thou wilt remember, without my reminding thee, that thou are on other accounts more in debt to me than this comes to." Modesty in self-praises is true praise. The apostle glances at the benefits he had conferred on Philemon: "That thou art any thing in grace and acceptation with God, or enjoyest any thing in a right and comfortable manner, it is, under God, owing to my ministry. I have been the instrument in his hand of all that spiritual good to thee; and what thy obligation to me on this account is I leave to thee to consider. Thy forgiving a pecuniary debt to a poor penitent for my sake and at my request, and which, however, I now take upon myself to answer, thy remitting it to him, or to me, now his surety, thou wilt confess, is not so great a thing; here is more per contra: Thou owest to me even thy ownself besides. " Observe, How great the endearments are between ministers and those towards whom their endeavours have been blessed to their conversion or spiritual edification! If it had been possible (said Paul to the Galatians), you would have plucked out your own eyes, and have given them to me, Gal. iv. 15 . On the other hand he calls them his children, of whom he travailed again, till Christ was formed in them, that is, the likeness of Christ more fully. So 1 Thess. ii. 8 , We were willing to have imparted to you not the gospel of God only, but also our own souls, because you were dear unto us. By way of allusion, this may illustrate Christ's undertaking for us. We had revolted from God, and by sin had wronged him, but Christ undertakes to make satisfaction, the just for the unjust, that he might bring us unto God. "If the sinner owes thee aught, put it upon my account, I will pay the debt; let his iniquity be laid on me, I will bear the penalty." Further, a 13 th Argument is from the joy and comfort the apostle hereby would have on Philemon's own account, as well as on Onesimus's in such a seasonable and acceptable fruit of Philemon's faith and obedience: Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord, v. 20 . Philemon was Paul's son in the faith, yet he entreats him as a brother; Onesimus a poor slave, yet he solicits for him as if he were seeking some great thing for himself. How pathetic is he! " Yea, brother, or O my brother (it is an adverb of wishing or desiring), let me have joy of thee in the Lord. Thou knowest that I am now a prisoner or the Lord, for his sake and cause, and need all the comfort and support that my friends in Christ can give me: now this will be a joy to me, I shall have joy of thee in the Lord, as seeing such an evidence and fruit of thy own Christian faith and love, and on Onesimus's account, who hereby will be relieved and encouraged." Observe, (1.) Christians should do the things that may rejoice the hearts of one another, both people and minister reciprocally, and ministers of their brethren. From the world they expect trouble; and where may they look for comfort and joy but in one another? (2.) Fruits of faith and obedience in people are the minister's greatest joy, especially the more of love appears in them to Christ and his members, forgiving injuries, showing compassion, being merciful as their heavenly Father is merciful. " Refresh my bowels in the Lord. It is not any carnal selfish respect I am actuated by, but what is pleasing to Christ, and that he may have honour therein." Observe, [1.] The Lord's honour and service are a Christian's chief aim in all things. And, [2.] It is meat and drink to a good minister to see people ready and zealous in what is good, especially in acts of charity and beneficence, as occasions occur, forgiving injuries, remitting somewhat of their right, and the like. And, once more, his last, which is the 14 th Argument, Lies in the good hope and opinion which he expresses of Philemon: Having confidence in thy obedience, I wrote unto thee, knowing that thou wilt also do more than I say, v. 21 . Good thoughts and expectations of us more strongly move and engage us to do the things expected from us. The apostle knew Philemon to be a good man, and was thence persuaded of his readiness to do good, and that not in a scanty and niggardly manner, but with a free and liberal hand. Observe, Good persons will be ready for good works, and not narrow and pinching, but abundant in them. Isa. xxxii. 8 , The liberal deviseth liberal things. The Macedonians first gave themselves to the Lord, and then to his apostles by the will of God, to do what good they could with what they had, according as occasions offered. Thus far is the substance and body of the epistle. We have, II. The conclusion, where, 1. He signifies his good hope of deliverance, through their prayers, and that shortly he might see them, desiring Philemon to make provision for him: But withal prepare me also a lodging; for I trust that through your prayers I shall be given unto you, v. 22 . But withal, or moreover. He comes to another thing, yet, as may seem, not without some eye to the matter which he had been upon, that might be furthered by this intimation that he hoped he should himself soon follow, and know the effect of his epistle, which Philemon would therefore be the more stirred up to see might be to his satisfaction. Now here is, (1.) The thing requested: Prepare me also a lodging; under this all necessaries for a stranger are included. He wills Philemon to do it, intending to be his guest, as most to his purpose. Observe, Hospitality is a great Christian duty, especially in ministers, and towards ministers, such as the apostle was, coming out of such dangers and sufferings for Christ and his gospel. Who would not show the utmost of affectionate regards to such a one? It is an honourable title that he gives Gaius ( Rom. xvi. 23 ), My host, and of the whole church. Onesiphorus is also affectionately remembered by the apostle on this account ( 2 Tim. i. 16 , 18 ), The Lord give mercy to the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain; and in how many things he ministered to me at Ephesus, thou knowest. (2.) Here is the ground of the apostle's request: For I trust that through your prayers I shall be given unto you. He did not know how God might deal with him, but the benefit of prayer he had often found, and hoped he should again, for deliverance, and liberty to come to them. Observe, [1.] Our dependence is on God for life and liberty and opportunity of service; all is by divine pleasure. [2.] When abridged of these or any other mercies, our trust and hope must be in God, without fainting or succumbing, while our case is depending. But yet, [3.] Trust must be with the use of means, prayer especially, though no other should be at hand; this hath unlocked heaven and opened prison-doors. The fervent effectual prayer of the righteous availeth much. [4.] Prayer of people for ministers, especially when they are in distress and danger, is their great duty; ministers need and request it. Paul, though an apostle, did so with much earnestness, Rom. xv. 30; 2 Cor. i. 11; Eph. vi. 18, 19; 1 Thess. v. 25 . The least may in this way be helpful to the greatest. Yet, [5.] Though prayer obtains, yet it does not merit the things obtained: they are God's gift, and Christ's purchase. I trust that through your prayers, charisthesomai hymin — I shall be freely bestowed on you. What God gives, he will yet be sought to for, that mercies may be valued the more, and known whence they come, and God may have the praise. Minister's lives and labours are for the people's good; the office was set up for them; he gave gifts for men, apostles, &c. Eph. iv. 8 , 11 , 12 . Their gifts, and labours, and lives, all are for their benefit. 1 Cor. iii. 21, 22 , All things are yours, Apollos, Cephas, &c. [6.] In praying for faithful ministers, people in effect pray for themselves: " I trust I shall be given unto you, for your service, and comfort, and edification in Christ." See 2 Cor. iv. 15 . [7.] Observe the humility of the apostle; his liberty, should he have it, he would own to be through their prayers, as well as, or more than, his own; he mentions them only through the high thoughts he had of the prayers of many, and the regard God would show to his praying people. Thus of the first thing in the apostle's conclusion. 2. he sends salutations from one who was his fellow-prisoner, and four more who were his fellow-labourers, v. 23, 24 . Saluting is wishing health and peace. Christianity is no enemy to courtesy, but enjoins it, 1 Pet. iii. 8 . It is a mere expression of love and respect, and a means of preserving and nourishing them. There salute thee Epaphras, my fellow-prisoner in Christ Jesus. he was of Colosse, and so countryman and fellow-citizen with Philemon; by office he seems to have been an evangelist, who laboured among the Colossians (if he was not the first converter of them), for whom he had special affection. Our dear fellow-servant (said St. Paul), and for you a faithful minister of Christ ( Col. i. 7 ), and ( ch. iv. 12, 13 ), A servant of Christ, always labouring for you in prayers. I bear him record that he hath a great zeal for you, &c. A very eminent person therefore this was, who, being at Rome, perhaps accompanying Paul, and labouring in the same work of preaching and propagating the gospel, was confined in the same prison, and for the same cause; both termed prisoners in Christ Jesus, intimating the ground of their imprisonment, not any crime or wickedness, but for the faith of Christ and their service to him. An honour it is to suffer shame for Christ's name. My fellow-prisoner in Christ Jesus is mentioned as his glory and the apostle's comfort; not that he was a prisoner and so hindered from his work (this was matter of affliction), but that, seeing God thus permitted and called him to suffer, his providence so ordered it that they suffered together, and so had the benefit and comfort of one another's prayers, and help, it may be, in some things; this was a mercy. So God sometimes lightens the sufferings of his servants by the communion of saints, the sweet fellowship they have one with another in their bonds. Never more enjoyment of God have they found than when suffering together for God. So Paul and Silas, when their feet were fast in the stocks, had their tongues set at liberty, and their hearts tuned for the praises of God.— Marcus, Aristarchus, Demas, Lucas, my fellow-labourers. The mention of these seems in a manner to interest them in the business of the latter. How ill would it look by denial of the request of it to slight so many worthy names as most of these, at least, were! Marcus, cousin of Barnabas, and son of Mary, who was so hospitable to the saints at Jerusalem ( Col. iv. 10 , Acts xii. 12 ), and whose house was the place of meeting for prayer and the worship of God. Though some failing seems to have been in him when Paul and he parted, yet in conjunction with Barnabas he went on with his work, and here Paul and he, we perceive, were reconciled, and differences forgotten, 2 Tim. iv. 11 . He bids Mark to be brought to him, for he is profitable to me for the ministry, that is, of an evangelist. Aristarchus is mentioned with Marcus ( Col. iv. 10 ), and called there by Paul his fellow-prisoner; and speaking there of Marcus, sister's son to Barnabas, he adds, Touching whom you received commandments; if he come unto you, receive him: an evidence that he himself had received him, and was reconciled to him. Next is Demas, who hitherto, it seems, appeared not faulty, though he is censured ( 2 Tim. iv. 10 ) as having forsaken Paul, from love of this present world. But how far his forsaking was, whether total from his work and profession, or partial only, and whether he repented and returned to his duty, scripture is silent, and so much we be: no mark of disgrace lay on him here, but he is joined with others who were faithful, as he is also in Col. iv. 14 . Lucas is the last, that beloved physician and evangelist, who came to Rome, companion with Paul, Col. iv. 14 ; 2 Tim. iv. 11 . He was Paul's associate in his greatest dangers, and his fellow-labourer. The ministry is not a matter of carnal ease nor pleasure, but of pains; if any are idle in it, they answer not their calling. Christ bids his disciples pray the Lord of the harvest to send forth labourers, not loiterers, into his harvest, Matt. ix. 38 . And the people are extorted to know those that labour among them, and are over them in the Lord, and to esteem them very highly in love for their work's sake, 1 Thess. v. 12, 13 . My fellow-labourers, says the apostle: ministers must be helpers together of the truth; they serve the same Lord, in the same holy work and function, and are expectants of the same glorious reward; therefore they must be assistants to each other in furthering the interest of their great and common Master. Thus of the salutations, and then, 3. Here is the apostle's closing prayer and benediction, v. 25 . Observe, (1.) What is wished and prayed for: Grace, the free favour and love of God, together with the fruits and effects of it in all good things, for soul and body, for time and eternity. Observe, Grace is the best wish for ourselves and others; with this the apostle begins and ends. (2.) From whom: Our Lord Jesus Christ, the Son of God, second Person in the Trinity, Lord by natural right, by whom, and for whom, all things were created ( Col. i. 16 , John i. 1-3 ), and who is heir of all things, and, as God-man and Mediator, who purchased us, and to whom we are given by the Father. Jesus, the Saviour, Matt. i. 21 . We were lost and undone; he recovers us, and repairs the ruin. He saves by merit, procuring pardon and life for us; and by power, rescuing us from sin, and Satan, and hell, and renewing us to the likeness, and bringing us to the enjoyment, of God: thus is he Jesus; and Christ, the Messiah or anointed, consecrated and fitted to be king, priest, and prophet, to his church. To all those offices were there anointings under the law with oil, and to them was the Saviour spiritually anointed with the Holy Ghost, Acts x. 38 . In none but him were all these together and in such eminence. He was anointed with the oil of gladness above his fellows, Ps. xlv. 7 . This Lord Jesus Christ is ours by original title to us, by gospel offers and gift, his purchase of us, and our own acceptance of him, resignation to him, and mystical union with him: Our Lord Jesus Christ. Observe, All grace to us is from Christ; he purchased, and he bestows it. Of his fulness we all receive, and grace for grace, John i. 16 . He filleth all in all, Eph. i. 23 . (3.) To whom: Your spirit, meta tou pneumatos hymon, not of Philemon only, but of all who were named in the inscription. With your spirit, that is, with you, the soul or spirit being the immediate seat of grace, whence it influences the whole man, and flows out in gracious and holy actings. All the house saluted are here joined in the closing benediction, the more to remind and quicken all to further the end of the epistle. Amen is added, not only for strong and affectionate summing up the prayer and wish, so let it be; but as an expression of faith that it will be heard, so shall it be. And what need we more to make us happy than to have the grace of our Lord Jesus Christ with our spirit? This is the usual benediction, but it may be taken here to have some special respect also to the occasion; the grace of Christ with their spirits, Philemon's especially, would sweeten and mollify them, take off too deep and keen resentments of injuries, and dispose to forgive others as God for Christ's sake hath forgiven us.

ht have much boldness as an apostle of Christ. He means that he was invested with authority by the Lord Jesus, and would have a right, as an apostle, to enjoin what ought to be done in the case which he is about to lay before him. Comp. 1Thes 2:6,7. To enjoin thee that which is convenient. To command what is proper to be done. The word convenient here, (τοανηκον,) means that which would be fit or proper in the case. Comp. Eph 5:4. The apostle implies here that what he was about to ask, was proper to be done in the circumstances, but he does not put it on that ground, but rather asks it as a personal favour. It is usually not best to command a thing to be done, if we can as well secure it by asking it as a favour. Comp. Dan 1:8,11,12. (e) "though" 1Thes 2:6 Verse 9. Yet for love's sake. For the love which you bear me, and for the commo

n cause. I rather beseech thee. Rather than command thee. Being such an one as Paul the aged. πρεσβυτης--an old man. We have no means of ascertaining the exact age of Paul at this time, and I do not recollect that he ever alludes to his age, though he often does to his infirmities, in any place except here. Doddridge supposes that at the time when Stephen was stoned, when he is called "a young man," (νεανιας, Acts 7:58,) he was twenty-four years of age, in which case he would now have been about fifty-three. Chrysostom supposes that he may have been about thirty-five years old at the time of his conversion, which would have made him about sixty-three at this time. The difficulty of determining, with any degree of accuracy, the age of the apostle at this time, arises from the indefinite nature of the word used by Luke, Acts 7:58, and rendered a young man. That word, like the corresponding word, νεανισκος, neaniskos, was applied to when in the rigour of manhood up to the age of forty years, Robinson Lex. Phavorinus says a man is called νεανισκος, neaniskos, a young man, till he is twenty-eight; and πρεσβυτης, presbytes, from forty-nine till he is fifty-six. Varro says that a man is young ( juvenis ) till he is forty-five, and aged at sixty. Whitby. These periods of time, however, are very indefinite; but it will accord well with the usual meaning of the words to suppose that Paul was in the neighbourhood of thirty when he was converted, and that he was now not far from sixty. We are to remember, also, that the constitution of Paul may have been much broken by his labours, his perils, and his trials. Not advanced probably to the usual limit of human life, he may have had all the characteristics of a very aged man. Comp. the Note of Benson. The argument here is that we feel that it is proper, as far as we can, to grant the request of an old man. Paul thus felt that it was reasonable to suppose that Philemon would not refuse to gratify the wishes of an aged servant of Christ, who had spent the rigour of his life in the service of their common Master. It should be a very strong case when we refuse to gratify the wishes of an aged Christian in anything, especially if he has rendered important services to the church and the world. And now also a prisoner of Jesus Christ. In the cause of Jesus Christ; or a prisoner for endeavouring to make him known to the world. Comp. Eph 3:1 Eph 4:1; Eph 6:20. Col 4:10. The argument here is, that it might be presumed that Philemon would not refuse the request of one who was suffering in prison on account of their common religion. For such a prisoner we should be ready to do all that we can to mitigate the sorrows of his confinement, and to make his condition comfortable.Verse 10. I beseech thee for my son Onesimus. That is, my son in the gospel; one to whom I sustain the relation of a spiri

tual father. Comp. 1Timm 1:2. The address and tact of Paul here are worthy of particular observation. Any other mode of bringing the case before the mind of Philemon might have repelled him; If he had simply said, "I beseech thee for Onesimus;" or, "I beseech thee for thy servant Onesimus," he would at once have reverted to his former conduct, and remembered all his ingratitude and disobedience. But the phrase " my son," makes the way easy for the mention of his name, for he had already found the way to his heart before his eye lighted on his name, by the mention of the relation which he sustained to himself. Who could refuse to such a man as Paul-- a laborious, servant of Christ--an aged man, exhausted with his many sufferings and toils--and a prisoner--a request which he made for one whom he regarded as his son? It may be added, that the delicate address of the apostle in introducing the subject, is better seen in the original than in our translation. In the original, the name Onesimus is reserved to come in last in the sentence. The order of the Greek is this: "I entreat thee concerning a son of mine, whom I have begotten in my bonds--Onesimus." Here the name is not suggested, until he had mentioned that he sustained to him the relation of a son, and also till he had added that his conversion was the fruit of his labours while he was a prisoner. Then, when the name of Onesimus is mentioned, it would occur to Philemon not primarily as the name of an ungrateful and disobedient servant, but as the interesting case of one converted by the labours of his own friend in prison. Was there ever more delicacy evinced in preparing the way for disarming one of prejudice, and carrying an appeal to his heart? Whom I have begotten in my bonds. Who has been converted by my efforts while I have been a prisoner. On the phrase "whom I have begotten," see 1Cor 4:15. Nothing is said of the way in which he had become acquainted with Onesimus, or why he had put himself under the teaching of Paul. See the Intro.,  2. (3.) (f) "Onesimus" Col 4:9 (g) "begotten" 1Cor 4:15 Verse 11. Which in time past was to thee unprofitable. Either because he was indolent; because he had wronged him, (comp.

Phm 1:18;) or because he had run away from him. It is possible that there may be an allusion here to the meaning of the name Onesimus, which denotes profitable, (from ονινημι, fut. ονησω, to be useful, to be profitable, to help;) and that Paul means to say that he had hitherto not well answered to the meaning of his own name, but that now he would be found to do so. But now profitable to thee. The Greek here is ευχρηστον, euchreston, but the meaning is about the same as that of the word Onesimus. It denotes very useful. In 2Ti 2:21, it is rendered, meet for use; in 2Ti 4:11, and here, profitable. It does not elsewhere occur in the New Testament. And to me. Paul had doubtless found him useful to him as a Christian brother in his bonds, and it is easy to conceive that, in his circumstances, he would greatly desire to retain him with him. (a) "in time past" 1Pet 2:10 Verse 12. Whom I have sent again. That is, to Philemon. This was, doubtless, at his own request, for (1.) there is not the slighte

st evidence that he compelled him, or even urged him to go. The language is just such as would have been used on the supposition either that he requested him to go and bear a letter to Colosse, or that Onesimus desired to go, and that Paul sent him agreeably to his request. Comp. Php 2:25, "Yet I suppose it necessary to send to you Epaphroditus my brother, and companion in labour," etc. Col 4:7,8, "All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellow-servant in the Lord: whom I have sent unto you for the same purpose, that he might know your estate," etc. But Epaphroditus and Tychicus were not sent against their own wills--nor is there any more reason to think that Onesimus was. See Intro., & 2. (4.) (2.) Paul had no power to send Onesimus back to his master unless he chose to go. He had no civil authority; he had no guard to accompany him; he could entrust him to no sheriff to convey him from place to place, and he had no means of controlling him, if he chose to go to any other place than Colosse. He could indeed have sent him away from himself; he could have told him to go to Colosse, but there his power ended. Onesimus then could have gone where he pleased. But there is no evidence that Paul even told him to go to Colosse against his own inclination, or that he would have sent him away at all unless he had himself requested it. (3.) There may have been many reasons why Onesimus desired to return to Colosse, and no one can prove that he did not express that desire to Paul, and that his "sending" him was not in consequence of such a request. He may have had friends and relatives there; or, being now converted, he may have been sensible that he had wronged his former master, and that he ought to return and repair the wrong; or he may have been poor, and a stranger in Rome, and may have been greatly disappointed in what he had expected to find there when he left Philemon, and may have desired to return to the comparative comforts of his former condition. (4.) It may be added, therefore, (a.) that this passage should not be adduced to prove that we ought to send back runaway slaves to their former masters against their own consent; or to justify the laws which require magistrates to do it; or to show that they who have escaped should be arrested and forcibly detained; or to justify any sort of influence over a runaway slave to induce him to return to his former master. There is not the least evidence that any of these things occurred in the case before us; and if this instance is ever appealed to, it should be to justify what Paul did --AND NOTHING ELSE. (b.) The passage shows that it is right to aid a servant of any kind to return to his master if he desires it. It is right to give him a "letter,"and to plead earnestly for his favourable reception if he has in any way wronged his master--for Paul did this. On the same principle, it would be right to give him pecuniary assistance to enable him to return--for there may be cases where one who has fled from servitude might wish to return. There may be instances where one has had a kind master, with whom he would feel that on the whole he could be more happy than in his present circumstances. Such cases, however, are exceedingly rare. Or there may be instances where one may have relatives that are in the neighbourhood or in the family of his former master, and the desire to be with them may be so strong that on the whole he would choose to be a servant as he was before, rather than to remain as he is now. In all such cases it is right to render aid--for the example of the apostle Paul goes to sustain this. But it goes no further. So far as appears, he neither advised Onesimus to return, nor did he compel him; nor did he say one word to influence him to do it; nor did he mean or expect that he would be a slave when he should have been received again by his master. Phm 1:16. Thou therefore receive him, that is, mine own bowels. There is great delicacy also in this expression. If he had merely said, "receive him," Philemon might have thought only of him as he formerly was. Paul, therefore, adds, that is, mine own bowels "---"one whom I so tenderly love that he seems to carry my heart with him wherever he goes." Doddridge.Verse 13. Whom I would have retained with me, that in thy stead. "That he might render me the service which I know you would if you were here."

The Greek is, "for thee;" (υπερσου;) that is, what he should do for Paul might be regarded as done by Philemon himself. He might have ministered unto me. He might have rendered me assistance, (διακονη;) to wit, in such a way as one who was in bonds would need. (b) "that in thy stead" 1Cor 16:17, Php 2:30 Verse 14. But without thy mind would I do nothing. Nothing in the matter referred to. He would not retain Onesimus in his service, much as he needed his assi

stance, without the cordial consent of Philemon. He would not give him occasion for hard feeling or complaint, as if Paul had induced him to leave his master, or as if he persuaded him to remain with him when he wished to return-- or as if he kept him away from him when he owed him or had wronged him. All that is said here is entirely consistent with the supposition that Onesimus was disposed to return to his master, and with the supposition that Paul did not compel or urge him to do it. For it is probable that if Onesimus had proposed to return, it would have been easy for Paul to have retained him with him. He might have represented his own want of a friend. He might have appealed to his gratitude on account of his efforts for his conversion. He might have shown him that he was under no moral obligation to go back. He might have refused to give him this letter, and might have so represented to him the dangers of the way, and the probability of a harsh reception, as effectually to have dissuaded him from such a purpose. But, in that case, it is clear that this might have caused hard feeling in the bosom of Philemon, and rather than do that he preferred to let him return to his master, and to plead for him that he might have a kind reception. It is, therefore, by no means necessary to suppose that Paul felt that Onesimus was under obligation to return, or that he was disposed to compel him, or that Onesimus was not inclined to return voluntarily; but all the circumstances of the case are met by the supposition that, if Paul retained him, Philemon might conceive that he had injured him. Suppose, as seems to have been the case, that Onesimus "owed" Philemon, ( Phm 1:18,) and then suppose that Paul had chosen to retain him with himself, and had dissuaded him from returning to him, would not Philemon have had reason to complain of it? There was, therefore, on every account, great propriety in his saying that he did not wish to use any influence over him to retain him with him when he purposed to return to Colosse, and that he felt that it would be wrong for him to keep him, much as he needed him, without the consent of Philemon. Nor is it necessary, by what is said here, to suppose that Onesimus was a slave, and that Paul believed that Philemon had a right to him and to his services as such. All that he says here would be met by the supposition that he was a hired servant, and would be in fact equally proper even on the supposition that he was an apprentice. In either case, he would feel that he gave just ground of complaint on the part of Philemon if, when Onesimus desired to return, he used any influence to dissuade him from it, and to retain him with himself. It would have been a violation of the rule requiring us to do to others as we would wish them to do unto us, and Paul therefore felt unwilling, much as he needed the services of Onesimus, to make use of any influence to retain him with him without the consent of his master. That thy benefit. The favour which I might receive from thee by having the services of Onesimus. If Onesimus should remain with him and assist him, he would feel that the benefit which would be conferred by his services would be in fact bestowed by Philemon, for he had a right to the service of Onesimus, and while Paul enjoyed it, he would be deprived of it. The word rendered benefit here αγαθον --means good, and the sense is, "the good which you would do me;" to wit, by the service of Onesimus. Should not be as it were of necessity. As it would be if Paul should detain Onesimus with him without affording Philemon an opportunity of expressing his assent. Paul would even then have felt that he was in fact receiving a "good" at the expense of Philemon, but it would not be a voluntary favour on his part. But willingly. As it would be if he had given his consent that Onesimus should remain with him. (c) "willingly" 2Cor 9:7 Verse 15. For perhaps he therefore departed for a season. Perhaps on this account, or for this reason διατουτο he left you for a little time. Greek,

"for an hour"--προςωραν. The meaning is, that it was possible that this was permitted, in the providence of God, in order that Onesimus might be brought under the influence of the gospel, and be far more serviceable to Philemon as a Christian, than he could have been in his former relation to him. What appeared to Philemon, therefore, to be a calamity, and what seemed to him to be wrong on the part of Onesimus, might have been permitted to occur in order that he might receive a higher benefit. Such things are not uncommon in human affairs. That thou shouldest receive him for ever. That is, in the higher relation of a Christian friend and brother; that he might be united to thee in eternal affection; that he might not only be with thee in a far more endearing relation during the present life than he was before, but in the bonds of love in a world that shall never end. (a) "perhaps" Gen 14:5-8 Verse 16. Not now as a servant. The adverb rendered " not now," (ουκετι,) means no more, no further, no longer. It implies that he had been before in this condition, but was

not to be now. Comp. Mt 19:6, "They are no more twain." They were once so, but they are not to be regarded as such now. Mt 22:46, "Neither durst any man from that day forth, ask him any more questions." They once did it, but now they did not dare to do it. Lk 15:19, "And am no more worthy to be called thy son," though I once was. Jn 6:66, "And walked no more with him," though they once did. See also Jn 11:54, 14:19, 17:11, Acts 8:39, Gall 4:7; Eph 2:19. This passage, then, proves that he had been before a servant--δουλος-- doulos. But still it is not certain what kind of a servant he was. The word does not necessarily mean slave, nor can it be proved from this passage, or from any other part of the epistle, that he was at any time a slave. Eph 6:5. 1Timm 6:1. The word denotes servant of any kind, and it should never be assumed that those to whom it was applied were slaves. It is true that slavery existed in the heathen nations when the gospel was first preached, and it is doubtless true that many slaves were converted, 1Cor 7:21; but the mere use of the word does not necessarily prove that he to whom it is applied was a slave. If Onesimus were a slave, there is reason to think that he was of a most respectable character, comp. Col 4:9; and indeed all that is implied in the use of the term here, and all that is said of him, would be met by the supposition that he was a voluntary servant, and that he had been in fact intrusted with important business by Philemon. It would seem from Phm 1:18, (" or oweth thee aught,") that he was in a condition which made it possible for him to hold property, or at least to be intrusted. But above a servant, a brother beloved. Christian brother. Comp. Notes, 1Timm 6:2. He was especially dear to Paul himself as a Christian, and he trusted that he would be so to Philemon. Specially to me. That is, I feel a special or particular interest in him, and affection for him. This he felt not only on account of the traits of character which he had evinced since his conversion, but because he had been converted under his instrumentality when he was a prisoner. A convert made in such circumstances would be particularly dear to one. But how much more unto thee. Why, it may be asked, would he then be particularly dear to Philemon? I answer, because (1.) of the former relation which he sustained to him--a member of his own family, and bound to him by strong ties; (2.) because he would receive him as a penitent, and would have joy in his returning from the error of his ways; (3.) because he might expect him to remain long with him, and be of advantage to him as a Christian brother; and (4.) because he had voluntarily returned, and thus shown that he felt a strong attachment to his former master. In the flesh. This phrase is properly used in reference to any relation which may exist pertaining to the present world, as contradistinguished from that which is formed primarily by religion, and which would be expressed by the subjoined phrase, "in the Lord." It might, in itself, refer to any natural relation of blood, or to any formed in business, or to any constituted by mere friendship, or to family alliance, or to any relation having its origin in voluntary or involuntary servitude. It is not necessary to suppose, in order to meet the full force of the expression, either that Onesimus had been a slave, or that he would continue to be regarded as such. Whatever relation of the kind, referred to above, may have existed between him and Philemon, would be appropriately denoted by this phrase. The new and more interesting relation which they were now to sustain to each other, which was formed by religion, is expressed by the phrase "in the Lord." In both these, Paul hoped that Onesimus would manifest the appropriate spirit of a Christian, and be worthy of his entire confidence. In the Lord. As a Christian. He will be greatly endeared to your heart as a consistent and worthy follower of the Lord Jesus. On this important verse, then, in relation to the use which is so often made of this epistle by the advocates of slavery, to show that Paul sanctioned it, and that it is a duty to send back those who have escaped from their masters that they may again be held in bondage, we may remark, (1.) there is no certain evidence that Onesimus was ever a slave at all. All the proof that he was, is to be found in the word δουλος -- doulos --in this verse. But, as we have seen, the mere use of this word by no means proves that. All that is necessarily implied by it is that he was in some way the servant of Philemon-- whether hired or bought cannot be shown. (2.) At all events, even supposing that he had been a slave, Paul did not mean that he should return as such, or to be regarded as such. He meant, whatever may have been his former relation, and whatever subsequent relation he might sustain, that he should be regarded as a beloved Christian brother; that the leading conception in regard to him should be that he was a fellow-heir of salvation, a member of the same redeemed church, a candidate for the same heaven. (3.) Paul did not send him back in order that he might be a slave, or with a view that the shackles of servitude should be riveted on him. There is not the slightest evidence that he forced him to return, or that he advised him to do it, or even that he expressed a wish that he would; and when he did send him, it was not as a slave, but as a beloved brother in the Lord. It cannot be shown that the motive for sending him back was, in the slightest degree, that he should be a slave. No such thing is intimated, nor is any such thing necessary to be supposed in order to a fair interpretation of the passage. (4.) It is clear that, even if Onesimus had been a slave before, it would have been contrary to the wishes of Paul that Philemon should now hold him as such. Paul wished him to regard him " not as a servant," but as a "beloved brother." If Philemon complied with his wishes, Onesimus was never afterwards regarded or treated as a slave. If he did so regard or treat him, it was contrary to the expressed intention of the apostle, and it is certain that he could never have shown this letter in justification of it. It cannot fail to strike any one that if Philemon followed the spirit of this epistle, he would not consider Onesimus to be a slave; but if he sustained the relation of a servant at all, it would be as a voluntary member of his household, where, in all respects, he would be regarded and treated, not as a "chattel, or a "thing," but as a Christian brother. (5.) This passage, therefore, may be regarded as full proof that it is not right to send a slave back, against his will, to his former master, to be a slave. It is right to help one if he wishes to go back; to give him a letter to his master, as Paul did to Onesimus; to furnish him money to help him on his journey if he desires to return; and to commend him as a Christian brother, if he is such; but beyond that, the example of the apostle Paul does not go. It is perfectly clear that he would not have sent him back to be regarded and treated as a slave; but being able to commend him as a Christian, he was willing to do it, and he expected that he would be treated, not as a slave, but as a Christian. The case before us does not go at all to prove that Paul would have ever sent him back to be a chattel or a thing. If, with his own consent, and by his own wish, we can send a slave back ta his master to be treated as a Christian and as a man, the example of Paul may show that it would be right to do it, but it does not go beyond that. (6.) In confirmation of this, and as a guide in duty now, it may be observed, that Paul had been educated as a Hebrew; that he was thoroughly imbued with the doctrines of the Old Testament; and that one of the elementary principles of that system of religion was, that a runaway slave was in no circumstances to be returned by force to his former master. " Thou shalt NOT deliver unto his master the servant that is escaped from his master unto thee," De 23:15. It cannot be supposed that, trained as he was in the principles of the Hebrew religion--of which this was a positive and unrepealed law, and imbued with the benevolent spirit of the gospel--a system so hostile to oppression, the apostle Paul would have constrained a slave who had escaped from bondage to return to servitude against his will. (7.) It may be added, that if the principles here acted on by Paul were carried out, slavery would speedily cease in the world. Very soon would it come to an end if masters were to regard those whom they hold, "not as slaves," but as beloved Christian brothers; not as chattels and things, but as the redeemed children of God. Thus regarding them, they would no longer feel that they might chain them, and task them, and sell them as property. They would feel that, as Christians and as men, they were on a level with themselves; and that they who were made in the image of God, and who had been redeemed with the blood of his Son, ought to be FREE. (b) "brother beloved" Mt 18:8, 1Timm 6:2 (c) "and in the Lord" Col 3:22 Verse 17. If thou count me therefore a partner. The word rendered partner, (κοινωνος,) means a partaker, a companion. The idea in the word is that of having something in common (κοινο

ς) with any one --as common principles; common attachments; a common interest in an enterprise; common hopes. It may be applied to those who hold the same principles of religion, and who have the same hope of heaven, the same views of things, etc. Here the meaning is, that if Philemon regarded Paul as sharing with him in the principles and hopes of religion, or as a brother in the gospel, so that he would receive him, he ought to receive Onesimus in the same way. He was actuated by the same principles, and had the same hopes, and had a claim to be received as a Christian brother. His receiving Onesimus would be interpreted by Paul as proof that he regarded him as a partaker of the hopes of the gospel, and as a companion and friend. For a plea in behalf of another, strongly resembling this, see Horace, Epis. Lib. 1, Ep. 9. (a) "partner" 2Cor 8:23 Verse 18. If he hath wronged thee. Either by escaping from you, or by failing to perform what he had agreed to, or by unfaithfulness when he was with you as a servant, or by taking your property when he went awa

y. Any of these methods would meet all that is said here, and it is impossible to determine in which of them he had done Philemon wrong. It may be observed, however, that the apostle evinces much delicacy in this matter. He does not say that he had wronged him, but he makes a supposition that he might have done it. Doubtless, Philemon would suppose that he had done it, even if he had done no more than to escape from him, and, whatever Paul's views of that might be, he says that, even if it were so, he would wish him to set that over to his account. He took the blame on himself, and asked Philemon not to remember it against Onesimus. Or oweth thee ought. It appears from this, that Onesimus, whatever may have been his former condition, was capable of holding property, and of contracting debts. It is possible that he might have borrowed money of Philemon, or he may have been regarded as a tenant, and may not have paid the rent of his farm, or the apostle may mean that he had owed him service which he had not performed. Conjecture is useless as to the way in which the debt had been contracted. Put that on mine account. Reckon, or impute that to me--εμοιελλογει. This word occurs nowhere else in the New Testament, except in Rom 5:13, where it is rendered imputed. Rom 5:13. It means to reckon; to put to one's account, to wit, what properly belongs to him, or what he assumes. It never implies that that is to be charged on one which does not properly belong to him, either as his own act, or as that which he has assumed. In this case, it would have been manifestly unjust for Philemon to charge the wrong which Onesimus had done, or what he owed him, to the apostle Paul without his consent; and it cannot be inferred from what Paul says here that it would have been right to do so. The steps in the case were these: (1.) Onesimus, not Paul, had done the wrong. (2.) Paul was not guilty of it, or blameworthy for it, and never in any way, or by any process, could be made to be, or conceived to be. It would be true for ever that Onesimus and not he had done the wrong. (3.) Paul assumed the debt and the wrong to himself. He was willing, by putting himself in the place of Onesimus, to bear the consequences, and to have Onesimus treated as if he had not done it. When he had voluntarily assumed it, it was right to treat him as if he had done so; that is, to hold him responsible. A man may assume a debt if he pleases, and then he may be held answerable for it. (4.) If he had not assumed this himself, it never could have been right for Philemon to charge it on him. No possible supposition could make it right. No agency which he had in the conversion of Onesimus; no friendship which he had for him; no favour which he had shown him, could make it right. The consent, the concurrence, on the part of Paul, was absolutely necessary in order that he should be in any way responsible for what Onesimus had done. (5.) The same principle prevails in imputation everywhere. (a.) What we have done is chargeable upon us. (b.) If we have not done a thing, or have not assumed it by a voluntary act, it is not right to charge it upon us. (c.) God reckons things as they are. The Saviour voluntarily assumed the place of man, and God reckoned, or considered it so. He did not hold him guilty or blameworthy in the case; but as he had voluntarily taken the place of the sinner, he was treated as if he had been a sinner. God, in like manner, does not charge on man crimes of which he is not guilty. He does not hold him to be blameworthy, or ill-deserving for the sin of Adam, or any other sin but his own. He reckons things as they are. Adam sinned, and he alone was held to be blameworthy or ill-deserving for the act. By a divine constitution comp. Rom 5:12, seq., he had appointed that if he sinned, the consequences or results should pass over and terminate on his posterity--as the consequences of the sin of the drunkard pass over and terminate on his sons, and God reckons this to be so--and treats the race accordingly. He never reckons those to be guilty who are not guilty; or those to be ill-deserving who are not ill-deserving; nor does he punish one for what another has done. When Paul, therefore, voluntarily assumed a debt or an obligation, what he did should not be urged as an argument to prove that it would be right for God to charge on all the posterity of Adam the sin of their first father, or to hold them guilty for an offence committed ages before they had an existence. The case should be adduced to demonstrate one point only--that when a man assumes a debt, or voluntarily takes a wrong done upon himself, it is right to hold him responsible for it.Verse 19. I Paul have written it with mine own hand. It has been inferred from this, that Paul wrote this entire epistle with his own hand, though this was contrary to his usual practice. Comp.

Rom 16:22; 1Cor 16:21; Gall 6:11. He undoubtedly meant to refer to this as a mark of special favour towards Philemon, and as furnishing security that he would certainly be bound for what he had promised. I will repay it. I will be security for it. It is not probable that Paul supposed that Philemon would rigidly exact it from him, but if he did, he would feel himself bound to pay it. Albeit I do not say to thee how thou owest unto me thine own self besides. Paul had doubtless been the means of the conversion of Philemon, and whatever hope he cherished of eternal life, was to be traced to his instrumentality. Paul says that this was equivalent to his owing himself to him. It is very life--his eternal welfare---was to be traced to his labours. What he asked now of him was a small matter compared with this, and he seems to have supposed--what was probably true--that for this consideration, Philemon would not think of exacting of him what he had voluntarily obligated himself to obey. (*) "do not say" "not to say"Verse 20. Yea, brother, let me have joy of thee in the Lord. "By showing me this favour in receiving, my friend and brother as I request." The phrase, "in the Lord," here seems to mean that, if this request was granted, he

would recognise the hand of the Lord in it, and would receive it as a favour from him. Refresh my bowels in the Lord. The bowels, in the Scriptures, are uniformly spoken of as the seat of the affections--meaning commonly the upper viscera, embracing the heart and the lungs. Isa 16:11. The reason is, that in any deep emotion this part of our frame is peculiarly affected, or we feel it there. Comp. Robinson's Lex. on the word σπλαγχνον. See this illustrated at length in Sir Charles Bell's "Anatomy of Expression," p. 85, seq. Ed. London, 1844. The idea here is, that Paul had such a tender affection for Onesimus as to give him great concern and uneasiness. The word rendered "refresh"--αναπαυσον--means to give rest to, to give repose, to free from sorrow or care; and the sense is, that by receiving Onesimus, Philemon would cause the deep and anxious feelings of Paul to cease, and he would be calm and happy. Comp. Phm 1:7. (a) "refresh" Phm 1:7 Verse 21. Having confidence in thy obedience. That you would comply with all my expressed desires. I wrote unto thee. "I have written to you;" to wit, in this epistle. Knowing that thou wilt also do more

than I say. In all the respects which he had mentioned--in receiving Onesimus, and in his kind treatment of him. He had asked a great favour of him, but he knew that he would go even beyond what he had asked. (b) "confidence" 2Cor 7:16 (+) "obedience" "compliance"Verse 22. But withal. Or, at the same time -- αμα. While you are granting this favour, do me also another by preparing a lodging for me. Prepare me also a lodging. Philemon had been accustomed to show kindness to t

he saints ( Phm 1:6,) and not improbably Paul had before shared his hospitality. The word rendered lodging (ξενια) means, properly, guest-right, hospitality, entertainment; and then, a place for a guest. Compare Acts 28:23. For I trust. Paul had some hope of being released--an event which probably occurred. Php 1:25; Php 2:23, Php 2:24. Compare Introduction to 2Ti 1:1 Through your prayers. 2Cor 1:11. He expected release in answer to the petitions of those who loved him, and the cause in which he was engaged. Compare Acts 12:5. I shall be given unto you. I shall be permitted to return to you, as a favour χαρισθησομαι. Paul had no doubt that Philemon would so regard it, and he had no apprehension that his abiding with him would be considered as a burden. (++) "withal" "At the same time" (c) "I trust" Php 2:24 (d) "through your prayers" 2Cor 1:11 Verse 23. There salute thee Epaphras. The same persons who are here mentioned as greeting Philemon, are mentioned in the close of the epistle to the Colossians--furnishing a high degree of evidence that Philemon resided at Colosse. Epaphras was a member of the

church there. Col 4:12. My fellow-prisoner in Christ Jesus. In the cause of Christ. Phm 1:1. The circumstance of his being a prisoner is not mentioned in the parallel place in the epistle to the Colossians, but nothing is more probable. (e) "Epaphras" Col 1:7 Verse 24. Marcus, Aristarchus, Demas, and Lucas. Col 4:10, Col 4:14 (f) "Marcus" Acts 12:25

(g) "Aristarchus" Acts 19:29 (h) "Demas" 2Ti 4:11 (&) "Lucas" "Luke"Verse 25. The grace of our Lord Jesus Christ, etc. 2Ti 4:22. The subscription to the epistle is of no authority, but in this case is undoubtedly correct. Compare the Remarks at the close of

1 Corinthians, and Titus. REMARKS. Having now passed through with the exposition of this epistle, it may be proper to copy, for comparison with it, one of the most beautiful specimens of epistolary composition to be found in profane literature--an epistle of Pliny, written on a similar occasion, and having a strong resemblance to this; As a matter of taste, it is of importance to show that the sacred writers do not fall behind the most favourable specimens of literary composition to be found in uninspired writings. The epistle of Pliny was directed to his friend Sabinianus, in behalf of his manumitted slave who had offended him, and who was consequently cast out of his favour. It is in the following words:-- C. Plinius Sabiniano, S. Libertus tuus, cui succensere te dixeras, yenit ad me advolutusque pedibus meis, tanquam tuis, haesit. Flevit multum, multum rogavit, multum etiam tacuit: in summa, fecit mihi fidem penitentice. Vere credo emendatum, quia deliquisse sentit. Irasceris scio; et irasceris merito, id quoque scio: sed tunc praecipua mansuetudinis laus, cum irae 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 adolescentice ipsius; remitte lachrymis; remitte indulgentiae tuae; ne torseris ilium, ne torseris etiam te. Torqueris enim cum tam lenis irasceris. Vereor, ne ridear non rogare, sed cogere, si precibus eju. s meas junxero. Sungain tureen tanto plenius et etfusius, quantc ipsum acrius severiusque corripui, destricte minatus, nunquam me postea rogaturum. Hoc illo, quem terreri oportebat; tibi non idem. Nam fortasse iterum rogabo, impetrabo iterum: sit mode tale, ut togare me, ut priestare te deceat. Vale. Epistolar. Lib. ix. Ep. 21. "Caius Pliny to Sabinianus, health: "Thy freed man, with whom thou didst say thou wert incensed, came to me, and having thrown himself at my feet, grasped them as if they had been thine. He wept much; plead much; and yet pleaded more by his silence. In short, he fully convinced me that he was a penitent. I do sincerely believe that he is reformed, because he perceives that he has done wrong. I know that thou art incensed against him; and I know also that thou art justly so; but then clemency has its chief praise when there is the greatest cause for anger. Thou hast loved the man; and I hope that thou wilt love him again. In the meantime, it may suffice that thou dost suffer thyself to be entreated for him. It will be right for thee again to be offended if he deserves it; because, having allowed thyself to be entreated, you will do it with greater propriety. "Forgive something for his youth; forgive on account of his tears; forgive on account of thine own kindness: do not torment him; do not torment thyself--for thou wilt be tormented when thou, who art of so gentle a disposition, dost suffer thyself to be angry. I fear, if I should unite my prayers to his, that I should seem not to ask, but to compel. Yet I will write them, and the more largely and earnestly, too, as I have sharply and severely reproved him; solemnly threatening him, should he offend again, never more to intercede for him. This I said to him, because it was necessary to alarm him; but I will not say the same to thee. For perhaps I may again entreat thee, and again obtain, if now that shall be done which it is fit that I should ask and you concede. Farewell." Those who compare these two epistles, much as they may admire that of Pliny as a literary composition, and as adapted to secure the end which he had in view, will coincide with the remark of Doddridge, that it is much inferior to the letter of Paul. There is less courtesy--though there is much; there is less that is touching and tender--though there is much force in the pleading; and there is much less that is affecting in the manner of the appeal than in the epistle of the apostle. The epistle to Philemon, though the shortest that Paul wrote, and though pertaining to a private matter in which the church at large could not be expected to have any direct interest, is nevertheless a most interesting portion of the New Testament, and furnishes some invaluable lessons for the church. I. It is a model of courtesy. It shows that the apostle was a man of refined sensibility, and had a delicate perception of what was due in friendship, and what was required by true politeness. There are turns of thought in this epistle which no one would employ who was not thoroughly under the influence of true courtesy of feeling, and who had not an exquisite sense of what was proper in intercourse with a Christian gentleman. II. The epistle shows that he had great tact in argument, and great skill in selecting just such things as would be adapted to secure the end in view. It would be hardly possible to accumulate, even in a letter of fiction, more circumstances which would be fitted to accomplish the object which he contemplated, than he has introduced into this short letter, or to arrange them in a way better fitted to secure the desired result. If we remember the state of mind in which it is reasonable to suppose Philemon was in regard to this runaway servant, and the little probability that a man in his circumstances would receive him with kindness again, it is impossible not to admire the address with which Paul approaches him. It is not difficult to imagine in what state of mind Philemon may have been, or the obstacles which it was necessary to surmount in order to induce him to receive Onesimus again-- and especially to receive him as a Christian brother. If, as has been commonly supposed, Onesimus had been a slave; if he had run away from him; if he had been formerly intractable and disobedient; if he had wronged him by taking property with him that did not belong to him, or if he had owed him, and had run off without paying him, it is not difficult for any one to imagine how great was the difficulty to be overcome in his mind before the object of Paul could be accomplished. This will be felt to be especially so, if we bear in remembrance the repugnance necessarily felt by a slaveholder to receive one who has been a slave as an equal in any respect, or to regard and treat such an one as a Christian brother on the same level with himself. Or if we suppose that Onesimus had been a voluntary servant in the employ of Philemon, and had failed to render the service which he had contracted to perform, or had embezzled property, or had gone off in debt, greatly irritating the mind of his master, the difficulty to be overcome before he received him again would be little less. In either case, it would be necessary to soothe his irritated feelings, and to inspire confidence in one who hitherto had evinced little claim to it, and to persuade him now to receive one who had shown that he was not to be trusted as a Christian brother. If the epistle be examined with reference to either of these suppositions, it will be found to be composed with the most finished tact and art. III. This epistle has been frequently appealed to by the friends and advocates of slavery as furnishing a support or apology for that institution. Indeed, it would seem to be regarded by the advocates of that system as so clear on the point, that all that they need to do is to name it as settling the whole matter in debate. The points which it is supposed by the advocates of that system to prove are two: first, that slavery is right--since it is assumed that Onesimus was a slave, and that Paul does not intimate to Philemon that the relation was contrary to the spirit of Christianity; and second, that it is our duty to send back a runaway slave to his master--since it is assumed that Paul did this in the case of Onesimus. It cannot be denied that this view of the matter would be sustained by most of the commentaries on the epistle; but it is time to inquire whether such an exposition is the true one, and whether this epistle really gives countenance to slavery in respect to these points. In order to this, it is important to know exactly what was the state of the case in reference to these points--for in interpreting the New Testament it should not be assumed that anything is in favour of slavery, nor should anything be admitted to be in favour of it, without applying the most rigid principles of interpretation--any more than in the case of profaneness, adultery, or any other sin. As the result of the examination of the epistle, we are now prepared to inquire what countenance the epistle gives to slavery in these respects, and whether it can be fairly appealed to either in justification of the system, or in showing that it is a duty to return a runaway slave against his consent to his former master. To make out these points from the epistle, it would be necessary to demonstrate that Onesimus was certainly a slave; that Paul so treats the subject as to show that he approved of the institution; that he sent back Onesimus against his own will; that he returned him because he supposed he had done wrong by escaping from servitude; and that he meant that he should continue to be regarded as a slave, and held as a slave, after his return to Philemon. Now, in regard to these points, I would make the following remarks in view of the exposition which has been given of the epistle:-- (1.) There is no positive evidence that Onesimus was a slave at all. Phm 1:16. Even if it should be admitted to be probable that he was, it would be necessary, in order that this epistle should be adduced in favour of slavery, that that fact should be made out without any ground of doubt, or the argument is worthless. It is clear that the epistle, under any circumstances, can be adduced in favour of slavery only so far as it is certain that Onesimus was a slave. But that is not certain. It cannot be made to be certain. It should not be taken for granted. Either of the suppositions that he was bound to service till he was of age, by a parent or guardian, or that he had voluntarily bound himself to service for wages, will meet all that is necessarily implied in the epistle. (2.) There is not the least evidence that Paul used any force, or even persuasion to induce him to return to his master. It cannot be proved from the epistle that he even advised him to return. It is certain that he did not compel him to do it--for Paul had no power to do this, and no guard or civil officer accompanied Onesimus to secure him if he had chosen to escape. Every one of the circumstances mentioned in the epistle will be met by the supposition that Onesimus desired to return, but that there were circumstances which made him apprehensive that if he did, he would not be kindly received, and that, at his request, Paul wrote the epistle to induce Philemon to receive him kindly. Nothing more can be proved; nothing more is necessary to be believed, in order to a fair interpretation of the epistle. Nothing is more natural than the supposition that when Onesimus was truly converted, he would desire to return to Philemon if he had in any way done him wrong. But to make it proper to adduce this epistle to show that it is a duty to return a runaway slave to his master, even on the supposition that Onesimus was a slave, it is necessary to prove either that Paul advised him to return, or that he compelled him to do it against his will. No one doubts that it would be right to help one who had escaped from slavery, if, on any proper account, he should wish to go back to his former master: if he felt that he had wronged him, or if he had a wife and children in the neighbourhood, or if he was satisfied that he could be more happy in his service than he could be elsewhere. To this point, and this only, this epistle goes. (3.) There is no evidence that Paul meant that Onesimus should return as a slave, or with a view to be retained and treated as a slave. Even supposing he had been so formerly, there is not the slightest intimation in the epistle that when he sent him back to his master, he meant that he should throw himself into the chains of bondage again. Nor is there the slightest evidence that if he had supposed that this would be the result, he would have even consented that he should return to his master. No man can take this epistle, and prove from it that Paul would have sent him at all, if he had supposed that the effect would be that he would be reduced to slavery, and held in bondage. If such had been his expectation, he would never have written such a letter as this. The expression of such a desire would have found a place in the epistle; or, at least, the epistle would not have been so framed as almost of necessity to lead to a different result. (4.) There is very satisfactory evidence, besides this, that he did not mean that Onesimus should be regarded and treated by Philemon as a slave. It would be impossible for Philemon to comply with the wishes breathed forth in this letter, and meet exactly the desires of Paul in the case, and yet retain him as a slave, or regard him as property--as a "chattel"--as a "thing." For (a.) if he had been formerly a slave; if this is the fair meaning of the word δουλος or-- doulos --then this is expressly declared. Thus, in Phm 1:16, he is commanded to receive him " NOT now as a servant " ουκετιωςδουλον. If he had been a slave before, he did not wish that he should be received as such now, or regarded as such any longer. How could Philemon comply with the wish of the apostle, and yet regard Onesimus as a slave? The very attempt to do it would be directly in the face of the expressed desire of Paul, and every moment he held him as such he would be disregarding his wishes. (b.) He desired him to receive and treat him, in all respects, as a Christian brother--as one redeemed--as a man:--" Above a servant, a brother beloved." How could he do this, and yet regard and treat him as a slave? Is it treating one as a Christian brother to hold him as property; to deprive him of freedom; to consider him an article of merchandise; to exact his labour without compensation? Would the man himself who makes another a slave suppose that he was treated as a Christian brother, if he were reduced to that condition? Would he feel that his son was so regarded if he was made a slave? There are no ways of reconciling these things. It is impossible for a master to regard his slave as, in the proper and full sense of the phrase, " a Christian brother." He may, indeed, esteem him highly as a Christian; he may treat him with kindness; he may show him many favours; but--he regards him also As HIS SLAVE; and this fact makes a difference wide "as from the centre thrice to the utmost pole" in his feelings towards him and other Christians. He is not on a level with them as a Christian. The notion of his being his slave mingles with all his feelings towards him, and gives a colouring to all his views of him. He cannot but feel, if he himself is under the influence of religion, that that slave, if he were treated in all respects as a Christian, would be as free as himself; would have a right to his time, and skill, and liberty; would be permitted to form his own plans, and to enjoy the avails of his own labour; and would be secure from the possibility of being sold. (c.) Suppose now that Paul, after a short interval, had actually come to the residence of Philemon, as he expected to, ( Phm 1:22,) and had found him regarding and treating Onesimus as a slave; would he have felt that Philemon had complied with his wishes? Did he ask this of him? Did he not request just the contrary? Phm 1:16. Would it not be natural for him to say to him that he had not received him as he wished him to? And how would Philemon reply to this? (5.) The principles laid down in this epistle would lead to the universal abolition of slavery. If all those who are now slaves were to become Christians, and their masters were to treat them "not as slaves, but as brethren beloved," the period would not be far distant when slavery would cease. This probably will be admitted by all. But a state of things which would be destroyed by the widest prevalence of Christianity, is not right at any time. Christianity, in its highest influences, interferes with nothing that is good, and would annihilate nothing which is not wrong. That which is true, and best for the welfare of man, will survive when the true religion spreads all over the world; and to say, as is commonly admitted even by the advocates of slavery, that Christianity will ultimately destroy the system, is to say that it is now wrong -- for Christianity destroys nothing which is in itself right, and which is desirable for the highest good of man. It will destroy intemperance, and idolatry, and superstition, and war--because they are evil and wrong--and only because they are so; and for the same reason, and that only, will it abolish slavery. When a man, therefore, admits that the gospel will ultimately destroy slavery, he at the same time admits that it is now an evil and a sin. The gospel is adapted and designed to put an end to the system. It did annihilate it in the Roman empire, and its tendency everywhere is to secure its final abolition. The system, therefore, is evil. It is opposed to the spirit of religion. It is destructive of the welfare of society. It is a violation of human rights. It is contrary to the will of God. The gospel everywhere teaches us to regard the slave "no longer as a slave, but as a brother;" and when this is secured, the system must speedily come to an end. For this, and for all its other anticipated influences, we should labour and pray that the gospel may be diffused as speedily as possible all over the world; that it may raise man everywhere from his degradation, and invest every human being with the dignity of a freeman; that it "may undo the heavy burdens, break every yoke, and bid the oppressed go free," Isa 58:6.