Philemon 1 commentary

Faith in Christ, and love to him, should unite saints more closely than any outward relation can unite the people of the world. Paul in his private prayers was particular in remembering his friends. We must remember Christian friends much and often, as their cases may need, bearing them in our thoughts, and upon our hearts, before our God. Different sentiments and ways in what is not essential, must not make difference of affection, as to the truth. He inquired concerning his friends, as to the truth, growth, and fruitfulness of their graces, their faith in Christ, and love to him, and to all the saints. The good which Philemon did, was matter of joy and comfort to him and others, who therefore desired that he would continue and abound in good fruits, more and more, to God's honour.

It does not lower any one to condescend, and sometimes even to beseech, where, in strictness of right, we might command: the apostle argues from love, rather than authority, in behalf of one converted through his means; and this was Onesimus. In allusion to that name, which signifies “profitable,” the apostle allows that in time past he had been unprofitable to Philemon, but hastens to mention the change by which he had become profitable. Unholy persons are unprofitable; they answer not the great end of their being. But what happy changes conversion makes! of evil, good; of unprofitable, useful. Religious servants are treasures in a family. Such will make conscience of their time and trusts, and manage all they can for the best. No prospect of usefulness should lead any to neglect their obligations, or to fail in obedience to superiors. One great evidence of true repentance consists in returning to practise the duties which have been neglected. In his unconverted state, Onesimus had withdrawn, to his master's injury; but now he had seen his sin and repented, he was willing and desirous to return to his duty. Little do men know for what purposes the Lord leaves some to change their situations, or engage in undertakings, perhaps from evil motives. Had not the Lord overruled some of our ungodly projects, we may reflect upon cases, in which our destruction must have been sure.

When we speak of the nature of any sin or offence against God, the evil of it is not to be lessened; but in a penitent sinner, as God covers it, so must we. Such changed characters often become a blessing to all among whom they reside. Christianity does not do away our duties to others, but directs to the right doing of them. True penitents will be open in owning their faults, as doubtless Onesimus had been to Paul, upon his being awakened and brought to repentance; especially in cases of injury done to others. The communion of saints does not destroy distinction of property. This passage is an instance of that being imputed to one, which is contracted by another; and of one becoming answerable for another, by a voluntary engagement, that he might be freed from the punishment due to his crimes, according to the doctrine that Christ of his own will bore the punishment of our sins, that we might receive the reward of his righteousness. Philemon was Paul's son in the faith, yet he entreated him as a brother. Onesimus was a poor slave, yet Paul besought for him as if seeking some great thing for himself. Christians should do what may give joy to the hearts of one another. From the world they expect trouble; they should find comfort and joy in one another. When any of our mercies are taken away, our trust and hope must be in God. We must diligently use the means, and if no other should be at hand, abound in prayer. Yet, though prayer prevails, it does not merit the things obtained. And if Christians do not meet on earth, still the grace of the Lord Jesus will be with their spirits, and they will soon meet before the throne to join for ever in admiring the riches of redeeming love. The example of Onesimus may encourage the vilest sinners to return to God, but it is shamefully prevented, if any are made bold thereby to persist in evil courses. Are not many taken away in their sins, while others become more hardened? Resist not present convictions, lest they return no more.

Never have believers found more enjoyment of God, than when suffering together for him. Grace is the best wish for ourselves and others; with this the apostle begins and ends. All grace is from Christ; he purchased, and he bestows it. What need we more to make us happy, than to have the grace of our Lord Jesus Christ with our spirit? Let us do that now, which we should do at the last breath. Then men are ready to renounce the world, and to prefer the least portion of grace and faith before a kingdom.

Philemon 1-7

1. Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer,

1. Paulus vinctus Christi Iesu et Timotheus frater Philemoni amico et cooperario nostro,

2. And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house:

2. Et Apphiae dilectae, et Archippo commilitoni nostro, et Ecclesiae, quae domi tuae est.

3. Grace to you, and peace, from God our Father and the Lord Jesus Christ.

3. Gratia vobis et pax a Deo Patre nostro et Domino Iesu Christo.

4. I thank my God, making mention of thee always in my prayers,

4. Gratias ago Deo meo, semper memoriam tui faciens in precibus meis,

5. Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints;

5. Audiens tuam dilectionem et fidem, quam habes erga Dominum Iesum et erga omnes sanctos,

6. That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.

6. Ut communicatio fidei tuae efficax sit cognitione omnis boni, quod in vobis est erga Christum Iesum.

7. For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.

7. Gratiam enim habemus multam et consolationem super dilectione tua, quia viscera sanctorum per to refocillata sunt, frater.

The singular loftiness of the mind of Paul, though it may be seen to greater advantage in his other writings which treat of weightier matters, is also attested by this Epistle, in which, while he handles a subject otherwise low and mean, he rises to God with his wonted elevation. Sending back a runaway slave and thief, he supplicates pardon for him. But in pleading this cause, he discourses about Christian forbearance “De la douceur, moderation, et humanite.” — “Of gentleness, moderation, and kindness.” with such ability, that he appears to speak about the interests of the whole Church rather than the private affairs of a single individual. In behalf of a man of the lowest condition, he demeans himself so modestly and humbly, that nowhere else is the meekness of his temper painted in a more lively manner.

1. A prisoner of Jesus Christ. In the same sense in which he elsewhere calls himself an Apostle of Christ, or a minister of Christ, he now calls himself “a prisoner of Christ;” because the chains by which he was bound on account of the gospel, were the ornaments or badges of that embassy which he exercised for Christ. Accordingly, he mentions them for the sake of strengthening his authority; not that he was afraid of being despised, (for Philemon undoubtedly had so great reverence and esteem for him, that there was no need of assuming any title,) but because he was about to plead the cause of a runaway slave, the principal part of which was entreaty for forgiveness.

To Philemon our friend and fellow-laborer. It is probable that this “Philemon” belonged to the order of pastors; for the title with which he adorns him, when he calls him fellow-laborer, is a title which he is not accustomed to bestow on a private individual.

2. And to Archippus our fellow-soldier. He next adds “Archippus,” who appears also to have been a minister of the Church; at least, if he be the same person who is mentioned towards the conclusion of the Epistle to the Colossians, (Colossians 4:17,) which is not at all improbable; for the designation — “fellow-soldier” — which he bestows on this latter individual, belongs peculiarly to ministers. Although the condition of a soldier belongs to all Christians universally, yet because teachers may be regarded as standardbearers in the warfare, they ought to be ready more than all others to fight, and Satan usually gives them greater annoyance. It is also possible, that Archippus attended and shared in some contests which Paul maintained; and, indeed, this is the very word that Paul makes use of, whenever he mentions persecutions.

And to the Church which is in thy house. By employing these terms, he bestows the highest praise on the family of Philemon. And certainly it is no small praise of a householder, that he regulates his family in such a manner as to be an image of the Church, and to discharge also the duty of a pastor within the walls of his dwelling. Nor must we forget to mention that this good man had a wife of the same character; for she, too, not without reason, is commended by Paul.

4. I give thanks to my God. It deserves attention, that he at the same time prays for that very thing for which he “gives thanks.” Even the most perfect, so long as they live in the world, never have so good ground for congratulation as not to need prayers, that God may grant to them, not only to persevere till the end, but likewise to make progress from day to day.

5. Hearing of thy love and faith. This praise, which he bestows on Philemon, includes briefly the whole perfection of a Christian man. It consists of two parts, faith in Christ, and love towards our neighbors; for to these all the actions and all the duties of our life relate. Faith is said to be in Christ, because to him it especially looks; in like manner as in no other way than through him alone can God the Father be known, and in no other than in Him can we find any of the blessings which faith seeks.

And towards all saints. He does not thus limit this love to the saints, as if there ought to be none towards others; for, since the doctrine of “love” is, that “we should not despise our flesh,” (Isaiah 58:7) and that we should honor the image of God which is engraven on our nature, undoubtedly it includes all mankind. But since they that are of the household of faith are united with us by a closer bond of relationship, and since God peculiarly recommends them to us, for this reason they justly hold the highest rank.

The arrangement of the passage is somewhat confused; but there is no obscurity in the meaning, except that it is doubtful whether the adverb always (in the 4th verse) is connected with the first clause, “I give thanks always to my God,” or with the second clause, “making mention of thee always in my prayers.” The meaning may be brought out in this manner, that, whenever the Apostle offered prayer for Philemon, he interwove thanksgiving with it; that is, because Philemon’s piety afforded ground of rejoicing; for we often pray for those in whom nothing is to be found but what gives occasion for grief and tears. Yet the second mode of pointing is generally preferred, that Paul “gives thanks for Philemon, and always makes mention of him in his prayers.” Let my readers be at full liberty to judge for themselves; but, for my own part, I think that the former meaning is more appropriate.

In the rest of the passage there is an inversion of the natural order; for, after having spoken of “love” and “faith,” he adds, “towards Christ and towards saints,” while, on the contrary, the contrast would demand that “Christ” should be put in the second part of the clause as the object to which our faith looks. It has sometimes occurred to me, that the intricacy of this passage might be removed, first, by the transposition suggested by Calvin, and, next, by transposing the 5th verse so as to place it before the 4th. “Hearing of thy love towards all saints, and of thy faith which thou hast towards Lord Jesus, I give thanks unto my God, making mention of thee always in my prayers, That the communication of thy faith may be effectual, through the knowledge of every good thing which is in thee towards Christ Jesus.” - Ed.

6. That the communication of thy faith may be effectual. This clause is somewhat obscure; but I shall endeavor to elucidate it in such a manner that my readers may somewhat understand Paul’s meaning. First, it ought to be known that the Apostle is not continuing to give the praise of Philemon, but that, on the contrary, he expresses those blessings for which he prays to God. These words are connected with what he had formerly said, that he “makes mention of him in his prayers.” (Philemon 1:4.) What blessing then did he ask for Philemon? That his faith, exercising itself by good works, might be proved to be true, and not unprofitable. He calls it “the communication of faith,” because it does not remain inactive and concealed within, but is manifested to men by actual effects. Although faith has a hidden residence in the heart, yet it communicates itself to men by good works. It is, therefore, as if he had said, “That thy faith, by communicating itself, may demonstrate its efficacy in every good thing.”

The knowledge of every good thing denotes experience. He wishes that, by its effects, faith may be proved to be effectual. This takes place, when the men with whom we converse know our godly and holy life; and therefore, he says, of every good thing which is in you; for everything in us that is good makes known our faith.

Towards Christ Jesus. The phrase εἰς Χριστόν may be explained to mean “through Christ.” But, for my own part, if I were at liberty, I would rather translate it as equivalent to ἐν Χριστῶ, “in Christ;” for the gifts of God dwell in us in such a manner, that nevertheless, we are partakers of them only so far as we are members of Christ. Yet because the words in you go before, I am afraid that the harshness of the expression would give offense. Accordingly, I have not ventured to make any alteration in the words, but only wished to mention it to my readers, that, after full consideration, they may choose either of those meanings which they prefer.

7. We have much grace and consolation. Although this reading is found in the majority of Greek copies, yet I think that it ought to be translated joy; for, since there is little difference between χάριν and χαράν, it would be easy to mistake a single letter. Besides, Paul elsewhere employs the word χάριν to mean “joy;” at least, if we believe Chrysostom on this matter. What has “grace” to do with “consolation?”

For thy love. It is plain enough what he means, that he has great joy and consolation, because Philemon administered relief to the necessities of the godly. This was singular love, to feel so much joy on account of the benefit received by others. Besides, the Apostle does not only speak of his personal joy, but says that many rejoiced on account of the kindness and benevolence with which Philemon had aided religious men.

Because the bowels of the saints have been refreshed by thee, brother. “To refresh the bowels” is an expression used by Paul to mean, to give relief from distresses, or to aid the wretched in such a manner that, having their minds composed, and being free from all uneasiness and grief, they may find repose. “The bowels” mean the affections, and ἀνάπαυσις denotes tranquillity; and therefore they are greatly mistaken who torture this passage so as to make it refer to the belly and the nourishment of the body.

Philemon Verses 8-14

8. Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient,

8. Quapropter multam in Christo fiduciam habens imperandi tibi quod decet.

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.

9. Propter caritatem magis rogo, quum talis sim, nempe Paulus senex; nunc vero etiam vinctus Iesu Christi.

10. I beseech thee for my son Onesimus, whom I have begotten in my bonds:

10. Rogo autem to pro filio meo, quem genui in vinculis meis, Onesimo,

11. Which in time past was to thee unprofitable, but now profitable to thee and to me:

11. Qui aliquando tibi inutilis fuit, nunc autem et mihi et tibi utilis.

12. Whom I have sent again: thou therefore receive him, that is, mine own bowels:

12. Quem remisi; tu vero illum, hoc est, mea viscera, suscipe.

13. Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel:

13. Quem ego volebam apud me ipsum retinere, ut pro to mihi ministraret in vinculis evangelii.

14. But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.

14. Sed absque tua sententia nihil volui facere, ut non quasi secundum necessitatem esset bonum tuum, sed voluntarium.

8. Wherefore, while I have great confidence in Christ to command thee. That is, “though I have authority so that I might justly command thee, yet thy love makes me prefer to entreat thee.”

9. Being such a one. He claims the right to command on two grounds, that he is an elder, and that he is a prisoner for Christ He says that, on account of Philemon’s love, he chooses rather to entreat, because we interpose authority in commanding those things which we wish to extort by necessity even from the unwilling, but there is no need of commanding those who willingly obey. And because they who are ready of their own accord to do their duty listen more willingly to a calm statement of what is necessary to be done than to the exercise of authority, with good reason does Paul, when he has to deal with an obedient man, use entreaty. By his example he shows that pastors should endeavor to draw disciples gently rather than to drag them by force; and indeed, when, by condescending to entreaty, he foregoes his right, this has far greater power to obtain his wish than if he issued a command. Besides, he claims nothing for himself, but in Christ, that is, on account of the office which he has received from him; for he does not mean that they whom Christ has appointed to be apostles are destitute of authority.

What is proper. By adding this, he means that teachers have not power to enact whatever they please, but that their authority is confined within these limits, that they must not command anything but “what is proper,” and, in other respects, consistent with every man’s duty. Hence (as I said a little before) pastors are reminded that the hearts of their people must be soothed with all possible gentleness, wherever this method is likely to be more advantageous, but yet so as to know that they who are treated so gently have nothing less exacted from them than what they ought to do.

The designation “elder,” here, denotes not age, but office. He calls himself an apostle for this reason, that the person with whom he has to deal, and with whom he talks familiarly, is a fellow-laborer in the ministry of the word.

10. I beseech thee for my son. Since less weight is commonly attached to those prayers which are not founded in some cause of just commendation, Paul shows that Onesimus is so closely related to him as to afford a good reason for supplicating in his behalf. Here it is of importance to consider how deep is his condescension, when he gives the name of “son” to a slave, and a runaway, and a thief.

When he says that Onesimus has been begotten by him this must be understood to mean, that it was done by his ministry, and not by his power. To renew a soul of man and form it anew to the image of God — is not a human work, and it is of this spiritual regeneration that he now speaks. Yet because the soul is regenerated by faith, and “faith is by hearing,” (Romans 10:17,) on that, account he who administers the doctrine holds the place of a parent. Moreover, because the word of God preached by man is the seed of eternal life, we need not wonder that he from whose mouth we receive that seed is called a father. Yet, at the same time, we must believe that, while the ministry of a man is efficacious in regenerating the soul, yet, strictly speaking, God himself regenerates by the power of his Spirit. These modes of expression, therefore, do not imply any opposition between God and man, but only show what God does by means of men. When he says that he had begotten him in his bonds, this circumstance adds weight to the commendation.

12. Receive him, that is, my bowels. Nothing could have been more powerful for assuaging the wrath of Philemon; for if he had refused to forgive his slave, he would thus have used cruelty against “the bowels” of Paul. This is remarkable kindness displayed by Paul, that he did not hesitate to receive, as it were into his bowels, a contemptible slave, and thief, and runaway, so as to defend him from the indignation of his master. And, indeed, if the conversion of a man to God were estimated by us, at its proper value, we too would embrace, in the same manner, those who should give evidence that they had truly and sincerely repented.

13. Whom I was desirous to keep beside me. This is another argument for the purpose of appeasing Philemon, that Paul sends him back a slave, of whose services, in other respects, he stood greatly in need. It would have been extreme cruelty, to disdain so strong affection manifested by Paul. He likewise states indirectly, that it will be a gratification to himself to have Onesimus sent back to him rather than that he should be harshly treated at home.

That he might minister to me instead of thee in the bonds of the gospel. He now mentions other circumstances: first, Onesimus will supply the place of his master, by performing this service; secondly, Paul himself, through modesty, was unwilling to deprive Philemon of his right; and, thirdly, Philemon will receive more applause, if, after having had his slave restored to him, he shall willingly and generously send him back. From this last consideration we infer, that we ought to aid the martyrs of Christ by every kind office in our power, while they are laboring for the testimony of the gospel; for if exile, imprisonment stripes, blows, and violent seizing of our property, are believed by us to belong to the gospel, as Paul here calls them, whoever refuses to share and partake of them separates himself even from Christ. Undoubtedly the defense of the gospel belongs alike to all. Accordingly, he who endures persecution, for the sake of the gospel, ought not to be regarded as a private individual, but as one who publicly represents the whole Church. Hence it follows, that all believers ought to be united in taking care of it, so that they may not, as is frequently done, leave the gospel to be defended in the person of one man.

14. That thy benefit might not be by constraint. This is drawn from the general rule, that no sacrifices are acceptable to God but those which are freely offered. Paul speaks of almsgiving in the same manner. (2 Corinthians 9:7.) Τό ἀγαθον is here put for “acts of kindness,” and willingness is contrasted with constraint, when there is no other opportunity of putting to the test a generous and cheerful act of the will; for that duty which is generously performed, and not through influence exercised by others, is alone entitled to full praise. It is also worthy of observation, that Paul, while he acknowledges that Onesimus was to blame in past time, affirms that he is changed; and lest Philemon should have any doubt that his slave returns to him with a new disposition and different conduct, Paul says that he has made full trial of his repentance by personal knowledge.

Philemon Verses 15-19

15. For perhaps he therefore departed for a season, that thou shouldest receive him for ever;

15. Forte’ enim ideo separatus fuit ad tempus, ut perpetuo eum retineres;

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?

16. Non jam ut servum, sed super servum fratrem dilectum maxime mihi, quanto magis tibi et in carne et in Domino?

17. If thou count me therefore a partner, receive him as myself.

17. Si igitur me habes consortem, suscipe eum tanquam me.

18. If he hath wronged thee, or oweth thee ought, put that on mine account;

18. Si vero qua in re to laesit, vel aliquid debet, id mihi imputa

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.

19. Ego Paulus scripsi mea manu, ego solvam, ut ne dicam tibi, quod et to ipsum mihi debes.

15 For perhaps he was separated. If we are angry on account of offenses committed by men, our minds ought to be soothed, when we perceive that those things which were done through malice have been turned to a different end by the purpose of God. A joyful result may be regarded as a remedy for evils, which is held out to us by the hand of God for blotting out offenses. Thus Joseph — when he takes into consideration, that the wonderful providence of God brought it about, that, though he was sold as a slave, yet he was elevated to that high rank, from which he could provide food for his brethren and his father — forgets the treachery and cruelty of his brethren, and says, that he was sent before on their account. (Genesis 45:5.)

Paul therefore reminds Philemon that he ought not to be so greatly offended at the flight of his slave, for it was the cause of a benefit not to be regretted. So long as Onesimus was at heart a runaway, Philemon, though he had him in his house, did not actually enjoy him as his property; for he was wicked and unfaithful, and could not be of real advantage. He says, therefore, that he was a wanderer for a little time, that, by changing his place, he might be converted and become a new man. And he prudently softens everything, by calling the flight a departure, and adding, that it was only for a time.

That thou mightest receive him for ever. Lastly, he contrasts the perpetuity of the advantage with the short duration of the loss.

But above a servant, a beloved brother. He next brings forward another advantage of the flight, that Onesimus has not only been corrected by means of it, so as to become a useful slave, but that he has become the “brother” of his master.

Especially to me. Lest the heart of Onesimus, wounded by the offense which was still fresh, should be reluctant to admit the brotherly appellation, Paul claims Onesimus first of all, as his own “brother.” Hence he infers that Philemon is much more closely related to him, because both of them had the same relationship in the Lord according to the Spirit, but, according to the flesh, Onesimus is a member of his family. Here we behold the uncommon modesty of Paul, who bestows on a worthless slave the title of a brother, and even calls him a dearly beloved brother to himself. And, indeed, it would be excessive pride, if we should be ashamed of acknowledging as our brother those whom God accounts to be his sons.

How much more to thee. By these words he does not mean that Philemon is higher in rank according to the Spirit; but the meaning is, “Seeing that he is especially a brother to me, he must be much more so to thee; for there is a twofold relationship between you.”

We must hold it to be an undoubted truth, that Paul does not rashly or lightly (as many people do) answer for a man of whom he knows little, or extol his faith before he has ascertained it by strong proofs, and therefore in the person of Onesimus there is exhibited a memorable example of repentance. We know how wicked the dispositions of slaves were, so that scarcely one in a hundred ever came to be of real use. As to Onesimus, we may conjecture from his flight, that he had been hardened in depravity by long habit and practice. It is therefore uncommon and wonderful virtue to lay aside the vices by which his nature was polluted, so that the Apostle can truly declare that he has now become another man.

From the same source proceeds a profitable doctrine, that the elect of God are sometimes brought to salvation by a method that could not have been believed, contrary to general expectation, by circuitous windings, and even by labyrinths. Onesimus lived in a religious and holy family, and, being banished from it by his own evil actions, he deliberately, as it were, withdraws far from God and from eternal life. Yet God, by hidden providence, wonderfully directs his pernicious flight, so that he meets with Paul.

17 If, therefore, thou holdest me to be thy associate. Here he lowers himself still further, by giving up his right and his honor to a runaway, and putting him in his own room, as he will shortly afterwards offer himself to be his cautioner. He reckoned it to be of vast importance that Onesimus should have a mild and gentle master, that immoderate severity might not drive him to despair. That is the object which Paul toils so earnestly to accomplish. And his example warns us how affectionately we ought to aid a sinner who has given us proof of his repentance. And if it is our duty to intercede for others, in order to obtain forgiveness for those who repent, much more should we ourselves treat them with kindness and gentleness.

18 If in any thing he hath done thee injury. Hence we may infer that Onesimus had likewise stolen something from his master, as was customary with fugitives; and yet he softens the criminality of the act, by adding, or if he oweth thee anything Not only was there a bond between them recognised by civil law, but the slave had become indebted to his master by the wrong which he had inflicted on him. So much the greater, therefore, was the kindness of Paul, who was even ready to give satisfaction for a crime.

19 Not to tell thee that thou owest to me thyself. By this expression he intended to describe how confidently he believes that he will obtain it; as if he had said, “There is nothing that thou couldest refuse to give me, even though I should demand thyself.” To the same purpose is what follows about lodging and other matters, as we shall immediately see.

There remains one question. How does Paul — who, if he had not been aided by the churches, had not the means of living sparingly and frugally — promise to pay money? Amidst such poverty and want this does certainly appear to be a ridiculous promise; but it is easy to see that, by this form of expression, Paul beseeches Philemon not to ask anything back from his slave. Though he does not speak ironically, yet, by an indirect figure, he requests him to blot out and cancel this account. The meaning, therefore, is — “I wish that thou shouldest not contend with thy slave, unless thou choosest to have me for thy debtor in his stead.” For he immediately adds that Philemon is altogether his own; and he who claims the whole man as his property, need not give himself uneasiness about paying money.

Philemon Verses 20-25

20. Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord.

20. Certe frater, ego to fruar in Domino: refocilla mea viscera in Domino.

21. Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say.

21. Persuasus de tua obedientia scripsi tibi, sciens etiam, quod supra id, quod scribo, facturus sis.

22. But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.

22. Simul vero praepara mihi hospitium; spero enim quod etiam per vestras precationes donabor vobis.

23. There salute thee Epaphras, my fellowprisoner in Christ Jesus;

23. Salutant to Epaphras concaptivus meus in Christo Iesu:

24. Marcus, Aristarchus, Demas, Lucas, my fellowlabourers.

24. Marcus, Aristarchus, Demas, Lucas, cooperarii mei.

25. The grace of our Lord Jesus Christ be with your spirit. Amen.

25. Gratia Domini nostri Iesu Christi cum spiritu vestro. Amen.

Written from Rome to Philemon by Onesimus a servant.

Ad Philemonem missa fuit e Roma per Onesimum servum.

20 Yea, brother. This affirmation is used in order to increase the ardor of the exhortation; as if he had said — “Now shall it be clearly proved that there hath been no variance between thee and me, but that, on the contrary, thou art sincerely attached to me, and that all that thou hadst is at my disposal, if thou pardon offenses and receive into favor him who is so closely related to me.”

Refresh my bowels in the Lord. He again repeats the same form of expressions which he had previously employed. Hence we infer that the faith of the gospel does not overturn civil government, or set aside the power and authority which masters have over slaves. For Philemon was not a man of the ordinary rank, but a fellow-laborer of Paul in cultivating Christ’s vineyard; and yet that power over a slave which was permitted by the law is not taken away, but he is only commanded to receive him kindly by granting forgiveness, and is even humbly besought by Paul to restore him to his former condition.

When Paul pleads so humbly in behalf of another, we are reminded how far distant they are from true repentance who obstinately excuse their vices, or who, without shame and without tokens of humility, acknowledge indeed that they have sinned, but in such a manner as if they had never sinned. When Onesimus saw so distinguished an apostle of Christ plead so eagerly in his behalf, he, must undoubtedly have been much more humbled, that he might bend the heart of his master to be merciful to him. To the same purpose is the excuse which he offers (Philemon 1:21) for writing so boldly, because he knew that Philemon would do more than he had been requested.

22 But at the same time prepare for me a lodging. This confidence must have powerfully excited and moved Philemon; and next, he holds out to him the hope of being gratified by his own arrival. Although we do not know whether or not Paul was afterwards released from prison, yet there is no absurdity in this statement, even though he was disappointed of the hope which he cherished about God’s temporal kindness. He had no confident hope of his release, further than if it pleased God. Accordingly, he always kept his mind in suspense, till the will of God was made known by the result.

That through your prayers I shall be given to you. Here it deserves notice, that he says that everything that believers obtain “through their prayers,” is “given” to them; for hence we infer that our prayers, though they are not unsuccessful, yet have no power through their own merit; for what is yielded to them is of free grace.

24 Demas. This is the same person who afterwards forsook him, as he complains in the Second Epistle to Timothy (2 Timothy 4:10.) And if one of Paul’s assistants, having become weary and discouraged, was afterwards drawn aside by the vanity of the world, let no man reckon too confidently on the zeal of a single year; but, considering how large a portion of the journey still remains to be accomplished, let him pray to God for steadfastness.

END OF THE COMMENTARIES ON THE EPISTLE TO PHILEMON.

A TRANSLATION OF CALVIN’S VERSION

OF THE

FIRST EPISTLE OF PAUL TO TIMOTHY

CHAPTER 1

1 Paul, an apostle of Jesus Christ, according to the appointment of God our Savior, and of the Lord Jesus Christ our hope;

2 To Timothy my own son in the faith, grace, mercy, peace, from God our Father, and our Lord Jesus Christ.

3 As I besought thee to remain at Ephesus, when I set out for Macedonia, I wish that thou shouldst charge some not to teach differently; “Autrement, ou, diverse doctrine.” — “Differently, or, different doctrine.” and

4 Not to give heed to fables and to genealogies that have no end, which produce questions rather than the edification of God, which consisteth in faith.

5 Now, the end of time commandment is love, out of a pure heart, and of a good conscience, and of faith unfeigned;

6 From which some, having gone astray, have turned aside to idle talking

7 Wishing to be teachers of the law, not understanding what they say, nor concerning what things they affirm.

8 But we know that the law is good, if one use it lawfully;

9 Knowing this, that the law is not made for the righteous man, but for the unrighteous and disobedient, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,

10 For fornicators, for sodomites, for robbers, for liars, for perjurers, and if there be anything else that is contrary to sound doctrine;

11 According to time gospel of the glory of the blessed God, which hath been intrusted to me.

12 And I give thanks to our Lord Jesus Christ, who hath made me powerful, because he reckoned me faithful, by putting me into the ministry;

13 Who was formerly a blasphemer and a persecutor, and an oppressor, but I obtained mercy, because I did it ignorantly in unbelief.

14 And the grace of our Lord aboundeth beyond measure, with faith and love, which is in Christ Jesus.

15 It is a faithful saying, and worthy of being fully accepted, that Christ Jesus came into the world, to save sinners, of whom I am the first;

16 But for this cause I obtained mercy, that in me the first, Jesus Christ might show all compassion, for a pattern to those who should believe in him to eternal life.

17 Now to the King eternal, immortal, invisible, the only wise God, (be) honor and glory for ever and ever. Amen.

18 This commandment I recommend to thee, son Timothy, according to the prophecies which went before concerning thee, that by them thou mayest war a good warfare;

19 Holding faith and a good conscience, from which some, having turned aside concerning faith, have made shipwreck;

20 Of whom are Hymenaeus and Alexander, whom I have delivered to Satan, that they may learn not to blaspheme.

CHAPTER 2

1 I exhort therefore, that, above all, supplications, entreaties, intercessions, and thanksgivings, be made for all men;

2 For kings, and for all who are placed in authority, that we lead a peaceful and quiet life, with all godliness and decency;

3 For this is good and acceptable before God our Savior;

4 Who wishes that all men may be saved and come to the knowledge of the truth.

5 For there is one God, and one Mediator between God and men, the man Christ Jesus,

6 Who gave himself the price of redemption for all, (that there might be) a testimony in due time;

<h

INTRODUCTION

The testimonies to its authenticity are--Origen [Homily 19, on Jeremiah, vol. 1., p. 185, Edition Huetius], cites it as the letter of Paul to Philemon concerning Onesimus; Tertullian [Against Marcion, 5.21]: "The brevity of this Epistle is the sole cause of its escaping the falsifying hands of Marcion." Eusebius [Ecclesiastical History, 3.25], mentions it among "the universally acknowledged Epistles of the canon"; Jerome [Commentary on Philemon, vol. iv., p. 442], argues for it against those who objected to its canonicity on the ground of its subject being beneath an apostle to write about. Ignatius [Epistle to the Ephesians, 2; Epistle to the Magnesians, 12], seems to allude to Phm 20. Compare Epistle to Polycarp [1 and 6]. Its brevity is the cause of its not being often quoted by the Fathers. Paley [Horæ Paulinæ], has shown striking proofs of its authenticity in the undesigned coincidences between it and the Epistle to the Colossians.

Place and Time of Writing.--This Epistle is closely linked with the Epistle to the Colossians. Both were carried by the same bearer, Onesimus (with whom, however, Tychicus is joined in the Epistle to the Colossians), Col 4:9. The persons sending salutations are the same, except one, Jesus called Justus (Col 4:11). In both alike Archippus is addressed (Phm 2; Col 4:17). Paul and Timothy stand in the headings of both. And in both Paul appears as a prisoner (Phm 9; Col 4:18). Hence it follows, it was written at the same time and place as the Epistle to the Colossians (which was about the same time as the Epistle to the Ephesians), namely, at Rome, during Paul's first imprisonment, A.D. 61 or 62.

Object.--Onesimus, of Colosse ("one of you," Col 4:9), slave of Philemon, had fled from his master to Rome, after having probably defrauded him (Phm 18). He there was converted to Christianity by Paul, and being induced by him to return to his master, he was furnished with this Epistle, recommending him to Philemon's favorable reception, as being now no longer a mere servant, but also a brother in Christ. Paul ends by requesting Philemon to prepare him a lodging, as he trusted soon to be set free and visit Colosse. This Epistle is addressed also to Apphia, supposed from its domestic subject to have been Philemon's wife, and Archippus (a minister of the Colossian Church, Col 4:17), for the same reason, supposed to be a near relative.

Onesimus in the Apostolical Canons [73], is said to have been emancipated by his master. The Apostolical Constitutions [7.46] state that he was consecrated by Paul, bishop of Berea, in Macedonia, and that he was martyred at Rome. Ignatius [Epistle to the Ephesians, 1], speaks of him as bishop of the Ephesians.

Style.--It has been happily termed, from its graceful and delicate urbanity, "the polite Epistle." Yet there is nothing of insincere compliment, miscalled politeness by the world. It is manly and straightforward, without misrepresentation or suppression of facts; at the same time it is most captivatingly persuasive. Alford quotes Luther's eloquent description, "This Epistle showeth a right, noble, lovely example of Christian love. Here we see how St. Paul layeth himself out for the poor Onesimus, and with all his means pleadeth his cause with his master, and so setteth himself as if he were Onesimus, and had himself done wrong to Philemon. Yet all this doeth he, not with force, as if he had right thereto, but he stripped himself of his right, and thus enforceth Philemon to forego his right also. Even as Christ did for us with God the Father, thus also doth St. Paul for Onesimus with Philemon: for Christ also stripped Himself of His right, and by love and humility enforced [?] the Father to lay aside His wrath and power, and to take us to His grace for the sake of Christ, who lovingly pleadeth our cause, and with all His heart layeth Himself out for us; for we are all His Onesimi, to my thinking." Phm 1-25. Address. Thanksgiving for Philemon's Love and Faith. Intercession for Onesimus. Concluding Request and Salutations.

This Epistle affords a specimen of the highest wisdom as to the manner in which Christians ought to manage social affairs on more exalted principles.

1. prisoner of Jesus Christ--one whom Christ's cause has made a prisoner (compare "in the bonds of the Gospel," (Phm 13). He does not call himself, as in other Epistles, "Paul an apostle," as he is writing familiarly, not authoritatively.

our ... fellow labourer--in building up the Church at Colosse, while we were at Ephesus. See my Introduction to Colossians.

2. Apphia--the Latin, "Appia"; either the wife or some close relative of Philemon. She and Archippus, if they had not belonged to his family, would not have been included with Philemon in the address of a letter on a domestic matter.

Archippus--a minister of the Colossian Church (Col 4:17).

fellow soldier--(2Ti 2:3).

church in thy house--In the absence of a regular church building, the houses of particular saints were used for that purpose. Observe Paul's tact in associating with Philemon those associated by kindred or Christian brotherhood with his house, and not going beyond it.

4. always--joined by Alford with, "I thank my God."

5. Hearing--the ground of his thanksgiving. It is a delicate mark of authenticity, that he says "hearing" as to churches and persons whom he had not seen or then visited. Now Colosse, Philemon's place of residence, he had never yet seen. Yet Phm 19 here implies that Philemon was his convert. Philemon, doubtless, was converted at Ephesus, or in some other place where he met Paul.

love and faith--The theological order is first faith then love, the fruit of faith. But he purposely puts Philemon's love in the first place, as it is to an act of love that he is exhorting him.

toward ... toward--different Greek words: "towards" ... "unto." Towards implies simply direction; unto, to the advantage of.

6. That--The aim of my thanksgiving and prayers for thee is, in order that the, &c.

the communication of thy faith--the imparting of it and its fruits (namely, acts of love and beneficence: as He 13:16, "to communicate," that is, to impart a share) to others; or, the liberality to others flowing from thy faith (so the Greek is translated, "liberal distribution," 2Co 9:13).

effectual by--Greek, "in"; the element in which his liberality had place, that is, may be proved by acts in, &c.

acknowledging--Greek, "the thorough knowledge," that is, the experimental or practical recognition.

of every good thing which is in you--The oldest manuscripts read, "which is in US," that is, the practical recognition of every grace which is in us Christians, in so far as we realize the Christian character. In short, that thy faith may by acts be proved to be "a faith which worketh by love."

in Christ Jesus--rather as Greek, "unto Christ Jesus," that is, to the glory of Christ Jesus. Two of the oldest manuscripts omit "Jesus." This verse answers to Phm 5, "thy love and faith toward all saints"; Paul never ceases to mention him in his prayers, in order that his faith may still further show its power in his relation to others, by exhibiting every grace which is in Christians to the glory of Christ. Thus he paves the way for the request in behalf of Onesimus.

7. For--a reason for the prayer, Phm 4-6.

we have--Greek, "we had."

joy and consolation--joined in 2Co 7:4.

saints are refreshed by thee--His house was open to them.

brother--put last, to conciliate his favorable attention to the request which follows.

8. Wherefore--Because of my love to thee, I prefer to "beseech," rather than "enjoin," or authoritatively command.

I might ... enjoin--in virtue of the obligation to obedience which Philemon lay under to Paul, as having been converted through his instrumentality.

in Christ--the element in which his boldness has place.

9. for love's sake--mine to thee, and (what ought to be) thine to Onesimus. Or, that Christian love of which thou showest so bright an example (Phm 7).

being such an one--Explain, Being such a one as thou knowest me to be, namely,

Paul--the founder of so many churches, and an apostle of Christ, and thy father in the faith.

the aged--a circumstance calculated to secure thy respect for anything I request.

and now also a prisoner of Jesus Christ--the strongest claim I have on thy regard: if for no other reason, at least in consideration of this, through commiseration gratify me.

10. I beseech thee--emphatically repeated from Phm 9. In the Greek, the name "Onesimus" is skilfully put last, he puts first a favorable description of him before he mentions the name that had fallen into so bad repute with Philemon. "I beseech thee for my son, whom I have begotten in my bonds, Onesimus." Scripture does not sanction slavery, but at the same time does not begin a political crusade against it. It sets forth principles of love to our fellow men which were sure (as they have done) in due time to undermine and overthrow it, without violently convulsing the then existing political fabric, by stirring up slaves against their masters.

11. Which ... was ... unprofitable--belying his name Onesimus, which means "profitable." Not only was he "unprofitable," but positively injurious, having "wronged" his master. Paul uses a mild expression.

now profitable--Without godliness a man has no station. Profitable in spiritual, as well as in temporal things.

12. mine own bowels--as dear to me as my own heart [Alford]. Compare Phm 17, "as myself." The object of my most intense affection as that of a parent for a child.

13. I--emphatical. I for my part. Since I had such implicit trust in him as to desire to keep him with me for his services, thou mayest.

I would have retained--different Greek from the "would," Phm 14, "I could have wished," "I was minded" here; but "I was not willing," Phm 14.

in thy stead--that he might supply in your place all the services to me which you, if you were here, would render in virtue of the love you bear to me (Phm 19).

bonds of the gospel--my bonds endured for the Gospel's sake (Phm 9).

14. without thy mind--that is, consent.

should not be as--"should not appear as a matter of necessity, but of free will." Had Paul kept Onesimus, however willing to gratify Paul Philemon might be, he would have no opportunity given him of showing he was so, his leave not having been asked.

15. perhaps--speaking in human fashion, yet as one believing that God's Providence probably (for we cannot dogmatically define the hidden purposes of God in providence) overruled the past evil to ultimately greater good to him. This thought would soften Philemon's indignation at Onesimus' past offense. So Joseph in Ge 45:5.

departed--literally, "was parted from thee"; a softening term for "ran away," to mitigate Philemon's wrath.

receive him--Greek, "have him for thyself in full possession" (see on Php 4:18). The same Greek as in Mt 6:2.

for ever--in this life and in that to come (compare Ex 21:6). Onesimus' time of absence, however long, was but a short "hour" (so Greek) compared with the everlasting devotion henceforth binding him to his master.

16. No longer as a mere servant or slave (though still he is that), but above a servant, so that thou shalt derive from him not merely the services of a slave, but higher benefits: a servant "in the flesh," he is a brother "in the Lord."

beloved, specially to me--who am his spiritual father, and who have experienced his faithful attentions. Lest Philemon should dislike Onesimus being called "brother," Paul first recognizes him as a brother, being the spiritual son of the same God.

much more unto thee--to whom he stands in so much nearer and more lasting relation.

17. a partner--in the Christian fellowship of faith, hope, and love.

receive him as myself--resuming "receive him that is mine own bowels."

18. Greek, "But it (thou art not inclined to 'receive him' because) he hath wronged thee"; a milder term than "robbed thee." Onesimus seems to have confessed some such act to Paul.

put that on mine account--I am ready to make good the loss to thee if required. The latter parts of Phm 19, 21, imply that he did not expect Philemon would probably demand it.

19. with mine own hand--not employing an amanuensis, as in other Epistles: a special compliment to Philemon which he ought to show his appreciation of by granting Paul's request. Contrast Col 4:18, which shows that the Epistle to the Colossian Church, accompanying this Epistle, had only its closing "salutation" written by Paul's own hand.

albeit, &c.--literally, "that I may not say ... not to say," &c.

thou owest ... even thine own self--not merely thy possessions. For to my instrumentality thou owest thy salvation. So the debt which "he oweth thee" being transferred upon me (I making myself responsible for it) is cancelled.

20. let me--"me" is emphatic: "Let me have profit (so Greek 'for joy,' onainen, referring to the name Onesimus, 'profitable') from thee, as thou shouldst have had from Onesimus"; for "thou owest thine ownself to me."

in the Lord--not in worldly gain, but in thine increase in the graces of the Lord's Spirit [Alford].

my bowels--my heart. Gratify my feelings by granting this request.

in the Lord--The oldest manuscripts read, "in Christ," the element or sphere in which this act of Christian love naturally ought to have place.

21. Having confidence in thy obedience--to my apostolic authority, if I were to "enjoin" it (Phm 8), which I do not, preferring to beseech thee for it as a favor (Phm 9).

thou will also do more--towards Onesimus: hinting at his possible manumission by Philemon, besides, being kindly received.

22. This prospect of Paul's visiting Colosse would tend to secure a kindly reception for Onesimus, as Paul would know in person how he had been treated.

your ... you--referring to Philemon, Apphia, Archippus, and the Church in Philemon's house. The same expectation is expressed by him, Php 2:23, 24, written in the same imprisonment.

23. The same persons send salutations in the accompanying Epistle, except that "Jesus Justus" is not mentioned here.

Epaphras, my fellow prisoner--He had been sent by the Colossian Church to inquire after, and minister to, Paul, and possibly was cast into prison by the Roman authorities on suspicion. However, he is not mentioned as a prisoner in Col 4:12, so that "fellow prisoner" here may mean merely one who was a faithful companion to Paul in his imprisonment, and by his society put himself in the position of a prisoner. So also "Aristarchus, my fellow prisoner," Col 4:10, may mean. Benson conjectures the meaning to be that on some former occasion these two were Paul's "fellow prisoners," not at the time.

25. be with your spirit--(Ga 6:18; 2Ti 4:22).

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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)).

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.

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.

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.

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.

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.

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.

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.

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.

1 PAul, a prisoner of Jesus Christ , and Timothy our brother , unto Philemon our dearly beloved, and fellow labourer .

That is, for the sake of Christ, for the Gospel, and for preaching of Jesus Christ;

from whence it is evident that Timothy was come to Paul at Rome, according to his desire, 2 Tim. 4.9, 22. before this Epistle was wrote, which manifesteth that Second Epistle not to have been the last he wrote; the Apostle useth to join some others with himself in his Salutation, So[illegible: 1 letter]thenes 1 Cor. 1. 1 Timothy 2 Cor. 1.1. Phil. 1.1. Col. 1.1. 1 Thess. 1.1. (where Sylvanus also is added) from whence it appeareth that Timothy was Pauls ordinary Companion, and the Apostle sheweth his Humility in joining the name of so young a man with his own;

whence we gather that Philemon was not a Christian only, but a Minister, probably one of the Ministers in Coloss in Phrygia, for it appeareth Col. 4.9. that Onesimus his Servant was a Colossian.

Marginal references: Eph. 4.1. 2 Tim. 1.8.

2 And to our beloved Apphia , and Archippus , our fellow-souldier , and to the church in thy house .

Apphia was the Roman Name of a Woman, the naming of her before Archippus (a Minister) makes it probable she was Philemons Wife.

It appears this Archippus was a Minister from Colos. 4.17.

He calleth him his fellow-Souldier, because he was ingaged in some of those many dangers Paul incountred, but we are not told in Scripture which.

All those Christians that live in thy Family, we have the like expression, Rom. 16.5. 1 Cor. 16.19. Col. 4.15. the Apostle doth not alwaies by the term Church signifie a body under Ecclesiastical Discipline, but sometimes calleth a Company of Christians ordinarily conversing together by that Name: Those who think the body of the Church were wont constantly to meet in Philemon's House, seem not to consider how the dangers of those times made such a thing hardly practicable.

Marginal references: Phil. 2.25.

3 Grace unto you, and peace from God our Father, and the Lord Jesus Christ .

The common salutation, vid. the notes on Rom. 1.7. 1 Cor. 1.3. 2 Cor. 1.2, &c.

4 I thank my God, making mention of thee alwaies in my prayers .

See the Annotat. on 2 Tim. 1.3.

Marginal references: 1 Thess. 1, 2. 2 Thess. 1.3.

5 Hearing of thy love and faith , which thou hast towards the Lord Jesus , and toward all saints .

Thy love to God and to the Saints, ver. 7. the Apostle putteth Love here before Faith, contrary to the true order of those spiritual habits, for Love must be the Fruit of Faith which worketh by love, and to his own order in other places, 1 Tim. 2 7. 2 Tim. 1.13. possibly to shew us that he spake of that Love, which is conjoyned with Faith, and of that Faith, which sheweth its truth by Love.

Faith in Christ.

That Faith which thou hast in Christ, reposing thy confidence in him for Salvation, and that love which worketh in thee towards Christ.

And is seen in thy readiness to do good to all Christians, such especially as are Saints indeed, because thy goodness extendeth not to God, thou shewest it to the Saints that are in the Earth, and to the excellent like David, Psal. 16.3.

Marginal references: Eph. 1.15. [illegible: 1 word] 1.4.

6 That the communication of thy faith , may become effectuall , by the acknowledging of every good thing which is in you in Christ Jesus .

The word sometimes signifieth communion, in all which there is a mutual communication betwixt those with whom the communion is. That thou mayest declare that thou hast the same common Faith with us, thou communicatest the fruits of it.

And shewest that it is not a dead inoperative Faith, but the true Faith of Gods Elect, Titus 1.1. working by Love, Gal. 5.6. and shewing it self by good works, Iam. 2.18.

That every good thing, every good habit of Grace which Jesus Christ hath wrought in thy Soul might be acknowledged by others (the Servants of Christ) to whom thou declarest thy Love and Goodness.

7 For we have great joy, and consolation in thy love , because the bowels of the saints are refreshed by thee, brother .

Thy Love doth not extend only to the poor distressed Saints helped, and releived by thee, but it hath its effect upon others together with my self, it is a wonderful joy, and comfort to us to hear, that God hath so opened, and enlarged thy heart, the fruit of Grace in one, are a true cause of joy, and thanksgiving to all Christians, because God by them is glorified.

The Saints, or the bowels of the Saints, [non-Latin text not transcribed], are brought to a rest, as travellers after their journey, or labourers after their dayes labour, when they come to sit still.

8 Wherefore, though I might be much bold in Christ , to injoyn thee , that which is convenient .

In the Greek it is wherefore having much [non-Latin text not transcribed], boldness, liberty or freedom of speech, or much power and authority or right as Heb. 10.19. for Christs sake, being Christs Apostle, or speaking for the sake of Christ.

To command thee, authoritatively.

[non-Latin text not transcribed], things that are expedient, or convenient fit for thee to do. My office authorizeth me in such cases.

Marginal references: [illegible: 1 letter] Thess. 2.6.

9 Yet for loves sake I rather beseech thee, being such a one as Paul the aged , and now also a prisoner of Jesus Christ .

Writing to thee in a cause of Love, where so good, and charitable a man may have an opportunity to express his charity. Or rather, out of my Love and Kindness to thee, perswading me that I need not use my Apostolical authority to such a brother, and friend I beseech thee

being such a one as Paul now much in years, and not like to trouble thee long with any request. Or Paul the Elder by office, one who is thy brother in the Ministry.

And now a Prisoner for Christs sake, and so cannot personally speak to thee, and I know such is thy piety, that my being a sufferer for the sake of Christ, will not render my petition to thee less acceptable or to be regarded less.

10 I beseech thee for my son Onesimus , whom I have begotten in my bonds .

Onesimus lately thy servant (the same mentioned Col. 4.9.) but my Son.

Not naturally, but spiritually, to whom I have been a spiritual Father, and begotten him to Christ in my old age, and while I have been here suffering as a Prisoner.

Marginal references: 1 Cor. 4.15. Gal. 4.19.

11 Which in time past was to thee unprofitable e: but now profitable to thee and me .

But now [non-Latin text not transcribed], profitable, one that may be profitable to thee having learned Christ, and to me, who have used him in my service, and whose conversion will add to my crown.

[non-Latin text not transcribed], he useth a soft word, for it appears ver. 18. he had wronged him; taking away some of his Goods, and running away with them, without Philemon's knowledge, which made him doubly criminal.

12 Whom I have sent again : thou therefore receive him , that is my own bowels .

He comes not of his own head, but upon my perswasion, and upon my errand

I therefore beseech thee, to receive him kindly, and entertain him in thy house.

Whom I love, as I love my own Soul, thou canst not therefore be unkind to him, but it will reflect upon me.

13 Whom I would have retained with me, that in thy stead, he might have ministred unto me in the bonds of the gospel .

I have such an opinion of his sincerity, that I would willingly have kept him with me that he might while I am a Prisoner for the Gospel of Christ, have done those offices for me, which thou wouldst have done, hadst thou been here.

14 But without thy mind I would do nothing , that thy benefit should not be as it were of necessity but willingly k.

But he was thy servant, and I would not do it without thy knowledge, and consent, that it might not be thought that thou hadst done me a kindness necessarily, but that thou mightest do it freely, which seems to argue that St. Paul expected, that he being reconciled to Onesimus should send him back to Paul: unless he means the benefit done to Onesimus, in not revenging the wrong he had done him should not be of Necessity because he was out of his reach, but freely having him first in his power:

Marginal references: 2 Cor. 9.7.

15 For perhaps he therefore departed for a season, that thou shouldst receive him for ever .

Onesimus in departing designed no such thing, but possibly God in the wisdom of his Providence suffered him to depart from thee, and to fall into theft, that he might upon that occasion come to a quicker sense, and conviction of sin, and see a need of a Saviour and being turned from sin unto God, and imbraced Christ our common Saviour, thou mightest receive, love, and imbrace him [non-Latin text not transcribed], for ever, this ever, in this life, that is, so long as you both should live.

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 .

Not now meerly as a Servant.

But as one that deserveth much more kindness then a Servant.

Being a Christian deservedly to be loved.

Especially of me who have a spiritual relation to him, as the instrument of his conversion, and as he hath been useful in ministring to me in Prison.

But how much more to thee to whom he stands not onely in the relation of a Brother, being converted to the Christian Faith, but in the Flesh, as thy Kinsman, or thy Servant, or one of thy Family, or thy Countrey man, one of the same Town and Place.

17 If thou count me therefore a partner , receive him as my self .

[non-Latin text not transcribed], one with whom thou hast communion, a partner in the same Grace of the Gospel, and in the same trials and afflictions of the Gospel.

Do not only forgive him, but kindly entertain him, who is my friend, as thou wouldst do my self.

18 If he hath wronged thee, or oweth thee ought, , put that on my account .

If he hath any way been unfaithful, if he hath taken any thing from thee, or be in thy debt.

Charge that upon me, let me be accountable to thee for it.

19 I Paul have written it with my own hand, I will repay it , albeit I do not say unto thee, how thou owest unto me even thy own self besides .

Thou hast it here under my hand, I take upon me to satisfie thee Onesimus his debt, yet

I could tell thee, that thou owest me more then it can be, even thy own self, God having made use of me as an instrument to convert, and turn thee unto God. Such persons are great debtors to their spiritual Fathers, Rom. 15.27.

20 Yea, brother , let me have joy of thee in the Lord : refresh my bowels in the Lord .

The particle [non-Latin text not transcribed] is used in swearing, affirming, perswading, intreating, the latter seemeth here most proper, as much as of all love, brother.

It will rejoice my heart, to see thee charitable and obedient to my Monitions, let me have a spiritual joy from thy satisfaction of me in what I desire.

Either Onesimus whom ver. 12. he had called his bowells. Or my inward man.

21 Having confidence in thy obedience , I wrote unto thee, knowing that thou wilt also do more then I say .

I have not written this without a confidence that thou in this thing wilt do what I desire of thee.

But I write it out of my affection to poor Onesimus, and desire to help him not doubting of thy readiness to do the thing.

Marginal references: 2 Cor. 7.16.

22 But withall, prepare me also a lodging, For I trust that through your prayers I shall be given to you .

This would incline one to think that this Epistle was written, before the second Epistle to Timothy, for there chap. 4.6, 7, 8. he seems to have other apprehensions: yet it is plain Timothy was with Paul, when he wrote this, which he was not when that second Epistle was written, as appears from chap. 4.9, 21. Here upon a confidence that through the help of the Churches Prayers, he should again come to them, he writeth to Philemon to prepare him a lodging.

Marginal references: Phil. 1.25. and 2.24.; 2 Cor. 1.11.

23 There salute thee Epaphras my fellow-prisoner in Christ Jesus .

We read of this Epaphras, Col. 1.7. where he is called Pauls fellow Servant, and a faithful Minister of Christ, he was with Paul at Rome, Col. 4.12. but there is no mention of him as a Prisoner, but now he was a fellow Prisoner with Paul, either in the same place, or upon the same account.

24 Marcus, Aristarchus, Demas, Lucas my fellow labourers .

All Ministers of the Gospel, they are also named, Colos. 4.10.14. they were all at this time at Rome with Paul, see Acts 12.12.25. and 15.37, 39. and 19.29. and 20.4. and 27.2. 2 Tim. 4.10.

Marginal references: Col. 4.14.

25 The grace of our Lord Jesus Christ be with your spirit. Amen .

See the Notes on Gal. 6.18. see also Rom. 16.24. 1 Cor. 16.23. Phil. 4.23. 2 Thess. 3.18. with your spirit is the same as with you. By the grace of our Lord Jesus Christ, he means the spirit of Christ in all its gracious emanations, we have his meaning fully, 2 Cor. 13.14. The grace of our Lord Iesus Christ, and the love of God, and the Communion of the Holy Ghost, be with you all. Amen, is a particle of Praying and affirming, by which he declareth his earnest desire it might be so, and also his Faith that it should be so. Nor doth he pray for Philemon alone, (though the Epistle chiefly concerned him) but for all those who at Colosse had with him obtained like precious Faith.

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.

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

1st 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

2nd 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

3rd 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

4th 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

5th 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

6th 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,

7th 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

8th 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,

9th 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

10th 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

11th 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

12th 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

13th 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

14th 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.

Verſe 1. Paul a priſoner, &c.]

THis is a notable Epiſtle, and full of worth;Plena roboris & lacertoruoa eſt tota epiſto[illegible: 1 letter]a; each word having its weight, each ſyllable its ſubſtance. From an abject ſubject, the receiving of a runaway ſervant, St Paul ſoars like an heavenly Eagle, and flies an high pitch of heavenly diſcourſe. Elocutine totâ gravis & brevis, denſus ſentent[illegible: 2 letters]s, ſanus judiciis, &c. as Lipſius ſaith of Thucydides, Lipſ not ad Po[illegible: 1 letter] lit, l. 1. c. 9. may we ſay of our Apoſtle.

Our dearly beloved] Or, Our lovely one, as Hierome renders it. [non-Latin text not transcribed] Dil[illegible: 1 letter]g[illegible: 1 letter]bi[illegible: 1 letter]i.

And fellow-labourer] This ſhews, ſay ſome, that Philemon was a Miniſter of the Goſpel.

Verſe 2. And to our beloved Apphia] For Appia: but this was the manner of pronunciation at Tarſus, S. Pauls countrey. This Apphia was (ſaith Theodoret) Philemons wife; whoſe good-will might make much to the furtherance of S. Pauls ſuit.

And Archippus our fellow-ſouldier] Who ſeems to have ſojourned with Philemon. See the Note on Col. 4.17.

And to the Church in thy houſe] Every Chriſtian family is a Church. But Phil mons houſe was (belike) a publike meeting. houſe, and ſo continued for many years after, as Theodoret witneſſeth.

Verſe 3. Grace to you. &c.] See the Note on 1 Co[illegible: 1 letter]. 1.3. and on 2 Cor. 1.2.

Verſe 4. I thank my God] Thus the Apoſtle begins moſt of his Epiſtles. [non-Latin text not transcribed]. As any man is more or leſſe gracious, ſo is he thankfull. The ſame Greek word for grace ſignifieth thankfulneſſe. Neither is theſe any think that ſeals up more comfort to the ſoul, then for a man to be able from the bottome of his heart to praiſe God. Self-love may make an hypocrite pray from the bottome of his heart, &c.

Verſe 5. Hearing of thy love and faith] Love is firſt mentioned as more notice: But faith is the mother grace, the womb wherein love, and all the reſt of that heavenly of-ſpring are conceived.

Verſe 6. That the communication, &c.] This is that which S. Paul praid for Philemon, ver. 4. For the fifth verſe comes in by a parentheſis.

Verſe 7. [non-Latin text not transcribed]. The bowels of the Saints are refreſhed.] Gr. Reſted, as it were, after much toil and travelſ, which made their hearts ake.

Verſe 8. [non-Latin text not transcribed]. That which is convenient] Or, That which is thy duty. Oſſicium autem eſt jus actionis ad quemcun que ſtatum pertinens, ſaith Jul. Scaliger.

Verſe 9. Yot for loves ſake, &c.] Here's brave oratory, ſuch as might well molliſie the hardeſt heart. Petendo movet, & movindo petis.

Paul the aged] And therefore venerable.Coguata ſum [non-Latin text not transcribed] Old age and honour are in the Greek tongue very near akin? It is a crown (ſaith Solomon) and that of glory, when found in the way of righteouſneſſe, Prov. 16.31. Theſe bear a reſemblance of the Ancient of dates, Dan. 7.

Verſe 10. My ſonne Oneſimus] Ignatius in his Epiſtle to the Epheſians, maketh mention of Oneſimus, as Paſtour of Epheſus, next after Timothy. The Roman Martyrologue ſaith, that he was ſtoned to death at Rome, under Trajan the Emperour.

Verſe 11. But now profitable] So is every true convert: there is little cauſe that men ſhould boaſt they are no changelings, ſith whoſoever is in Chriſt is a new creature. St Anthony Kingſton came to Mr Hooper the Martyr a little before his death, and ſaid, I thank God that ever I knew you: for God did appoint you to call me, being a loſt childe.Act. and Mon. fol. 1368. For by your good inſtructions, whereas I was before both an adulterer and fornicatour, God hath brought me to forſake, and deteſt the ſame, &c. Savoy, for the ſtrait paſſages infeſted with thieves, was one called Malvoy, or ill-way; till a worthy adventurer cleared the coaſts, and then it was called Savoy or Salvoy, the ſafe-way. Such a change there is in every good ſoul.

Verſe 12. That is, mine own bowels.] Pray for me, mine own heart root in the Lord (ſaid Mr Bradford in a letter to Mr Saunders) Quem in intimis viſceribus habeo ad convivendom & commoriendum.

Verſe 13. In the bonds of the Goſpel] Which is bound after a ſort, when the preachers thereof are impriſoned.

Verſe 14. Would I do nothing] Poſſe & nolle nobile est. He that goes to the utmoſt of his chain, may poſſibly break a linke. Concedamus de jure ut careamus lite. Auguſt. Part with ſomewhat for peace-ſake.

Verſe 15. For perhaps be therefore] God hath a hand in ordering our diſorders to his own glory and cur good. He teacheth us by our temptations. This made Mr Fox ſay, That his graces did him moſt hurt, and his ſins moſt good.

He departed for a ſeaſon] Here the Apoſtle makes the beſt of an ill matter. Converts are to be gently handled, and their former evil practices not to be aggravated.

Verſe 16. Both in the fleſh] Perhaps Oneſimus was Philemons kinſman.

And in the Lord] Sanctior eſt copula cordis quam corporis. He that is joyned to the Lord, is one ſpirit, 1 Cor. 6.17.

Verſe 17. A partner] One in commons with thee. [non-Latin text not transcribed]. Amicorum omnia communia.

Receive him] Take him to thee, put him in thy boſome, [non-Latin text not transcribed]. make much of him. How effectually doth this great Apoſtle plead the cauſe of this poor fugitive, now happily brought home to Chriſt? He deals as one that had himſelf received mercy, 1 Cor. 7.25. Steep thy thoughts (ſaith one) in the mercies of God, and they will die thine, as the die fat doth the cloth, Col 3.12.

Verſe 18. If he hath wronged thee] His ſhamefull eſcape the Apoſtle ſweetly mitigateth by the name of wrong; his theft, of debt. See ver. 15. and compare herewith, Gen. 45.5.

Put that on mine account] To the like effect ſpeaks the Lord Chriſt on our behalf to his heavenly father, in his daily interceſſion.

Verſe 19. Thou oweſt unto me &c.] If Cleanthes gave himſelf to his Maſter Socrates: If Alexander could ſay that he owed more to Ariſtotle that taught him, then to Philip that begat him: If another could ſay, that he could never diſcharge his debt to God, to his parents, and to his ſchoolmaſter: how deeply then do men ſtand obliged to their ſpirituall fathers, and teachers in Chriſt?

Verſe 20. [non-Latin text not transcribed]. Yea, brother, let me have joy] Or benefit by thee. An elegant alluſion it is in the originall to the name of Oneſimus: and it is as if the Apoſtle imbracing Phil[illegible: 1 letter]mon, and hanging about his neck ſhould ſay, I prethee now let me be ſo farre beholden to thee, &c.

Verſe 21. Knowing that thou Wilt, &c.] Who could ever have the heart to reſiſt ſuch rhetorike?Suade medulla. Is not here the very marrow of moſt powerfull perſwaſion? a golden ſloud of eloquence, as Tully ſaith of Aristotles Politiques?

Verſe 22. But withall, prepare, &c.] Thus he diſpatcheth his own private buſines in one word, as it were: his main care was, that Owſimus might do well: a fait mirrour for Miniſters.

Verſe 23. Epaphras my fellow-priſoner] Clapt up, belike, for viſiting and countenancing S. Paul, to whom he was ſent by the Coloſſions with relief, whiles he was priſoner at Rome. The eccleſiaſticall hiſtory telleth us of one Philcas a Martyr, who going to execution, ſeemed as one deaf at the perſwaſions, and blinde at the tears of his friends,Quo no iò poteſt terrenu lachrymia ſlecti cupas oculi coeleſſem gloriam contu e[illegible: 1 letter]tur' moving him to ſpare himſelf. And when one Phil ramus defending him ſaid. How can he be moved with earthly tears, who hath his eyes full fed with heavenly glory? He alſo was taken in, and both preſently beheaded.

Verſe 24. Marcus, Ariſt, rchus, Demas] Here Demas was in good credit with the Apoſtle, but ſoon after fell away: like as glaſſe, and ſome baſer metals ſhine brighteſt in the fire, when neareſt of all to melting; or as the candle giveth a great blaze, when going out with a ſtench. Hypocrites have their non-ultra, when the godly mans Motto is (as was Charls the fifths) Vlterius, Further yet, on, on.

Verſe 25. The grace of our Lord] Say the world what it will, a grain of grace is worth a world of wealth. the bleſſings that come out of Sion, are better then any that come out of heaven and earth, Pſal 134 3. For they our-laſt the daies of heaven, and run parallel with the life of God, and line of eternity; Pray for them therefore in the behalf of our ſelves and others, as Paul conſtantly doth for grace, not with graceleſſe Nero, but with the Lord Jeſus Chriſt; one good caſt of whoſe pleaſed countenance was better to David then his crown ſcepter, Pſal. 4▪7, 8.

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

Grace to you, and peace, etc. Rom 1:7.

(e) "Grace" Eph 1:2

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

Hearing of thy love and faith. Either 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.

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

For we have great joy and consolation in thy love. In 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

Wherefore, though I might be much bold in Christ. Though I might 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

Yet for love's sake. For the love which you bear me, and for the common 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.

I beseech thee for my son Onesimus. That is, my son in the gospel; one to whom I sustain the relation of a spiritual 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

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

Whom I have sent again. That is, to Philemon. This was, doubtless, at his own request, for

(1.) there is not the slightest 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.

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

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 assistance, 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

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

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

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 (κοινος) 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

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 away. 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.

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"

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

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"

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 the 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

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

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"

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.

Observe here, 1. The writer of this epistle described by his name, Paul; by his condition, a prisoner of Jesus Christ; by his office, a labourer, a soldier, a fellow-labourer, and a fellow-soldier with Philemon and Archippus.

Where note, That to be a labourer, a soldier, and a prisoner for Jesus Christ, are the titles that St. Paul glories in, and not in worldly dignities. Paul, a prisoner of Jesus Christ; yet was Paul a prisoner in libera custodia, not so closely confined but he had pen, ink, and paper; God gave Paul then, as Joseph before, favour in the sight of the keeper of the prison; Let persecutors send the saints to prison, God can provide a keeper for their turn. Happy was it for thee, Onesimus, that Paul was sent to gaol; his imprisonment was the happy occasion of thy spiritual liberty.

Observe, 2. The persons to whom the epistle is directed; first, and eminently, to Philemon the master, and to Apphia, the mistress of the family, in which and with whom Onesimus had dwelt, but was now run from. St. Paul writes to both, judging the mistress's consent necessary for taking this fugitive back into her family, as well as the master's; intimating thereby, that although the husband by the ordinance and appointment of God has the highest place, the first and chief power in the government of the family, yet the wife being given him of God, as an assistant and fellow-helper in government, her subordinate authority given her by God is to be owned and acknowledged.

Next, This epistle is directed to Archippus, who dwelt with or near Philemon: him he calls his fellow-soldier, and Philemon his fellow- labourer.

Where note, That the ministers of the gospel are compared to soldiers; they have enemies to encounter and conflict with, Satan's temptations, the world's persecutions, sinners' corrrupt lusts and affections. Let the ministers of God then reckon beforehand upon a toilsome and troublesome life; if they resolve to be faithful, the devil will plant all his artillery against them.

Last of all, the epistle is directed to the church in Philemon's house, by which some understand the company of Christians that met together at his house to worship God; for Christians then had not liberty publicly to perform that duty: others understand it of Philemon's own family, which speaks at once Philemon's privilege and duty, that he had such a well-ordered family, that it was a little church; that is, it was a lively image and representation of the church, both in its doctrine and worship.

Observe here, Our apostle's holy insinuation and pious wisdom; that he might make a more easy way for his petition, he labours to possess Philemon with an opinion of his endeared affection towards him, and of his continual prayers even by name for him: I thank my God, making mention of thee in my prayers.

Where note, That St. Paul did, and we may, make particular mention of persons and churches in our daily prayers to Almighty God: I make mention of thee always in my prayers.

Our apostle having discovered to Philemon his fervent prayers for him, next makes mention of the excellent graces which were so orient and shining in him, namely, his faith and his love; his faith in Christ produced love to him and all his saints, not to a party of Christians only: Hearing of thy love and faith towards the Lord Jesus, and in him towards all the saints. The saints are to be loved next to Christ, and in and for Christ.

Observe next, St. Paul prays that Philemon's faith and love might be made manifest to be effectual for producing all sorts of good fruits in him and by him: That the communication of thy faith may become effectual.

Observe lastly, the great joy and consolation which the apostle had in the operativeness of Philemon's faith and love, whereby the bowels of the saints were greatly refreshed.

Learn hence, That administering to the necessities of the saints, and relieving the bowels of the distressed members of Jesus Christ, is a blessed evidence of the sincerity of our love to Christ and Christians.

There is a frozen charity and a lip-love found among many professors, whom Christ will disown at the great day; but such as by office of kindness, performed with a tender and pitiful heart, do refresh the bowels of the saints, Christ reckons it as done unto himself, whatever is done to those his suffering members, Matt 25:40 and God himself is thereby refreshed, An odour of sweet smell, and a sacrifice acceptable and pleasing to God. Phil 4:18

Note lastly, What the condition of the holiest and best of God's servants in the world has been, is, and may be; namely, such, that their bowels may stand in need of refreshing, whilst the wicked are fat, fresh, and flourishing; but blessed be God, if his children miss of refreshment from men, their time of refreshing will come from the presence of the Lord.

Observe here, The marvellous condescending humility of our apostle in these expressions: As an apostle he was the highest ruler and officer in the church of God, and had the fullest authority and power that a person could have upon earth, to command, require, and enjoin Philemon to the practice of his duty; but he tells him, though he might be bold to enjoin, yet he rather chose to beseech: For love's sake I rather beseech thee.

Learn hence, That church rulers and governors, although they have a commanding power and authority, which upon occasion they may and must make use of; yet they should choose much rather in love to entreat, hoping that will work more kindly and effectually upon the minds of persons.

Observe, 2. The argument St. Paul uses as a ground of entreaty: I Paul desire and beseech thee, I Paul the aged, I Paul a prisoner.

Note, he urges his years as an argument for granting his request; that he was aged, and an aged minister of Christ: if honour be due to an aged person walking in the ways of righteousness, much more is it so to an aged minister, gray-headed in the service of Christ, and having faithfully discharged his duty there. He also urges his sufferings as well as his years; I Paul, a prisoner of Jesus Christ. The sufferings of Christ's ministers in the cause of God should by no means lessen and diminish, but rather augment and increase, that reverence, regard, and respect, which is deservedly due and payable unto them.

Observe, 3. The person whom he thus intercedes with affection for: Onesimus, whom he calls his son begotten in his bonds; that is, his spiritual son, converted to Christianity by his ministry, when he was in prison.

Where note, That endearing love, and that fervent affection, which the ministers of Christ bear to their converts, to such as they have gained unto Christ; it equals, nay, perhaps exceeds, the natural affections of parents towards their own children.

Note also, Who they are that best deserve the name of fathers in the church; verily those who have begot most spiritual children unto God; such as can say, "Lord, here am I, and the children which thou hast given me." Nevertheless, for our comfort, God will, at the reckoning day, account and treat such as spiritual fathers who have been faithful, though unsuccessful in the work of Christ; because they have cast forth the prolific seed of the gospel, therefore the cause of sterility and spiritual barrenness cannot be imputed to them, they having exerted and put forth their best endeavours.

Note also, The high honour which God confers upon his faithful ministers: the scripture allows them, though but instruments, what is properly attributed to God himself, namely, to beget spiritual children; this is God's work. Of his own will begat he us, Jas 1:18 God allows that to be in an inferior sense attributed to the ministry, which is strictly applicable only to himself.

Observe, 4. How the apostle wisely answers the objections which Philemon might make against his request of receiving Onesimus, that he had been vile, a fugitive, a thief; what not? St. Paul implicitly owns all that, yet with a softening distinction, He was unprofitable in times past, but now profiteth both thee and me.

Now St. Paul pre-occupating and answering this objection before Philemon made it, shows how hard it is for the best of men to forgive and forget injuries done unto them, especially by their relations, those in their own families, whether children or servants.

Note also, The character given of Onesimus before conversion, he was unprofitable. Lord! what an useless, unprofitable creature, is an unsanctified and unconverted sinner! unprofitable to God, unprofitable to others, unprofitable to his own soul; but by conversion he becomes universally useful and profitable to all about him, but especially to himself; others may have the benefit of our estate, our parts and gifts, but we ourselves shall have the chief benefit, comfort, and advantage, of our own grace.

Here are several arguments used by our apostle, why Philemon should receive Onesimus into his service again.

1. Because St. Paul had sent him for that end a long and tedious journey from Rome to Colosse, and because he came with the apostle's commendary letters, and in his name. We are not easily to reject those that come to us countenanced and encouraged with the commendations of the reverend and faithful ministers of God.

In the close of the first argument, at the foot of the twelfth verse, observe the endearing title he gives Onesimus, he calls him, his own bowels; Receive him that is my own bowels.

O Lord! certainly there is no stronger love, nor more endearing and endeared affection, between any relations upon earth, than between the ministers of the gospel and such of their beloved people whom they have been happily instrumental to beget unto thyself! How inexpressibly dear is the soul of a poor servant to a faithful minister of Christ, and how lovely when once converted!

Receive him, for he is as dear to me as if he had proceeded out of my own bowels.

Again, another argument is this: St. Paul sends him, because he was another's servant, even Philemon his friend; and being very serviceable to the apostle, he would have gladly detained him; but could not satisfy himself to do it, without Philemon's consent. Masters have such a right to their servants, and such a right unto their service, that they are not to be disposed of without their own consent. St. Paul, though he wanted, yet would not detain Onesimus, though a fugitive servant, without Philemon's knowledge; Christian religion is no destroyer, but an establisher, of civil right. Onesimus's conversion to Christianity gave him no manumission and liberty from Philemon's service, and accordingly our apostle remits and sends him back to his old master Philemon.

Here our apostle answers an objection which possibly Philemon might make: Thus, "Onesimus ran away from me; what reason have I to receive him again?" The apostle seems thus to rely upon it: if his departing from thee was so managed by the wise and merciful providence of God, that it might be an occasion of thy receiving him again for ever, then, for all his departure thou oughtest to receive him. But verily thus it is, the wisdom of God has thus overruled the matter; he went from thee a fugitive, thievish and purloining; but he returns, a convert, a Christian, a brother in the faith, and as such to be entertained by thee, being doubly related to thee, both as a servant, and as a fellow-member of Christ.

Observe here, 1. The large extent, and next the overruling power, of the Divine Providence: its extent, it reaches not only to kingdoms and nations, but to families and persons, even to poor bond-slaves; a fugitive runs not from his service, but the providence of God eyes and observes it, nay wisely and mercifully overrules it.

Oh! the depth of divine knowledge and wisdom! the providence of God concerns itself, and has a hand in those actions of men which are sinful, without any blemish to his holiness; he concurs to the act but not to the alaxy and disorder of the action; he that rides a lame horse is the cause of his going, but not of his halting.

Observe, 2. The privilege of our spiritual conjunction in Christ above any other civil conjunction being effected by the bond of the Spirit, is indissoluble, it is for ever. Death itself cannot dissolve it, yea, it knits the knot faster: He departed for a season, that thou shouldest receive him for ever.

Observe, 3. That although Christianity doth not take away the degrees of persons, and the civil differences between man and man, yet it maketh us all equal and fellow-brethern in Christ. Receive him now, not barely as a servant, but above a servant, as a brother in Christ; you and he are now brethern by grace.

Learn hence, That religious servants are more than ordinary servants, they are brethren in Christ; and when humility, fidelity, and prudence are found with them, as they are more than ordinary servants, so God expects that we should give them more than ordinary respect; and we sin in denying it. O servants, would you have high respect showed to you? become then first humble servants to Jesus Christ, and then faithful and prudent servants where God has placed you, and you shall never want respect either from God or men: for them that honour God, he will honour.

Observe here, 1. Another argument wherewith St. Paul doth press Philemon to receive Onesimus, and it is drawn from a partnership and communion with him in the faith; if we are partners, and have communion and friendship one with another as Christians, comply with my desires herein.

Learn hence, that there is a communion, a fellowship, a partnership. between saints, should make saints respect one another, If thou count me a partner, receive him; yea, receive him as myself; a very high expression, still discovering that affectionate tenderness which St. Paul bare to this new convert.

Observe, 2. Another objection answered; Philemon might say, how can I receive him that has wronged me, robbed me, and run away from me? Sure it is enough to pardon him; must I receive him too? Our apostle implicitly grants, that there was a debt due from Onesimus to Philemon; If he hath wronged; that is granting that he has done it.

Where note, Religion destroys no man's property, nor does communion of saints make a community of goods; otherwise from this community, Onesimus, or St. Paul for him, might have pleaded an immunity from both from restitution and punishment; St. Paul acknowledges, not denies the debt; but observe farther, he takes it upon himself, Put it on my account, I will repay it. It is not then unlawful in itself, for one person to become bound and surety for another; yea, it is a work of mercy, which not only may be done, but sometimes must be done, but always with due caution and consideration.

Observe, 3. The wonderful modesty of the apostle in mentioning his own praises and commendations, I say not that thou owest to me even thine own self; implying what great things he had done for Philemon in his conversion, so great as made Philemon a debtor, not only of his own goods, but of himself too: however, the apostle only glances at it modestly, and that upon a just and great occasion too: I do not say, (though I might have said it) that thou owest to me even thine own self besides.

Observe here, 1. A pathetic repetition of our apostle's former petition, with the force and strength of a fresh and additional argument. Thus, "O my brother, that which revives me in a prison, and refreshes my bowels, now I am in bonds, that assuredly thou oughtest to do; but thy remitting and receiving Onesimus will thus refresh me, therefore do it."

Learn thence, That whatsoever Christians know will rejoice the hearts and revive the spirits, of one another, ought in mutual condescension and kindness to be performed each towards other upon their mutual requests. How unnatural it is for one member to vex and grieve another! as unbecoming is it in the body spiritual as it is in the body natural. Brother let me have joy in the Lord, refresh my bowels in the Lord.

Observe, 2. Our apostle's holy confidence in Philemon's obedience and compliance; Having confidence in thy obedience, I know thou wilt do more than I say. See here what credit and honour conscience and obedience puts upon a man: Philemon's good conscience occasioned St. Paul's confidence: it is a special honour when the general course of a man's life is so steady, so uniform, and even, that either our ministers or pious friends dare to be confident in us, vouch for us, and engage for our obedience and compliance with whatever becomes us.

Observe, 3. St. Paul having finished his request for Onesimus, speaks one word for himself, namely, that a lodging might be prepared for him; hoping, it seems, for a deliverance out of prison by the help of the church's prayers. Prepare me a lodging. Religion is no enemy to hospitality; nay, it requires it, and encourages it, Rom 12:13 Heb 13:2. It is a duty imcumbant upon all, but especially ministers: but an unkind world takes care that some have scarce bread sufficient for their families, much less have an ability for hospitality, or indeed for those necessary acts of charity which are required by God and expected by man, to render their labours amongst their people both acceptable and successful. The ministers of God, when they ask bread of some, they give them a stone, and when they demand their dues of others, they sting like a scorpion; but, blessed be God, it is not thus universally.

Note, lastly, what it was St. Paul grounded his expectation of deliverance upon, namely, the help and benefit of the church's prayers: I trust through your prayers I shall be given unto you.

Learn that our deliverance from trouble is to be expected and sought by the means of the prayers of such as fear God; yet mark, Though prayer obtains much, yet it merits nothing at God's hand. I trust through your prayers I shall be given, that is, freely given unto you; though we obtain blessings by prayer, yet not for the merit of our prayers. If mercy were due to us, thankfulness were not due to God.

Our apostle being now come to the conclusion of his epistle, he shuts it up with salutations and prayers: first he salutes Philemon from Epaphras, Marcus, Aristarchus, Demas, and Luke, some his fellow-prisoners, all his fellow labourers.

Here note, How graciously God provides for the comfort of his children in a prison; he sweetened St. Paul's affliction with the saint's communion: it was no joy to St. Paul that Epaphras was in prison, he had rather he had been preaching at Colosse; but seeing he was a prisoner, the apostle, no doubt, was very thankful that he was in the same prison with him, where they had opportunity (it is hoped) to pray together, to discourse, encourage, and comfort one another.

And note the cause of Epaphras's imprisonment, in Christ Jesus, that is for the sake of Christ Jesus. No doubt there were others in prison besides Epaphras, but none were St. Paul's fellow-prisoners but he, because though sufferers in the same prison, yet not for the same cause; Epaphras my fellow-prisoner saluteth thee.

Observe, 2. Our apostle's concluding prayer, The grace of our Lord Jesus Christ be with your spirit.

Here note, 1. The person prayed to, the Lord Jesus Christ our Saviour, our anointed king; from Christ we are called Christians, because every one of us, in our measures, are partakers of a divine unction with and from him, Ye have an unction from the Holy One. 1John 2:20 This oil ran down from the head of our great High-priest, to the very skirts of his garment.

Note, 2. The blessing prayed for, The grace of our Lord Jesus Christ be with thy spirit; that is, "May the special favour of God, both in its effects and influences, in its graces and comforts, reside in thy soul and spirit; may the blessed spirit of our Lord Jesus Christ be with you, not thy but your spirit: all the saints of God in general, yea, the whole race of mankind universally, must be remembered by us in our prayers.

Amen, is a word that denotes our earnestness of desire to be heard, and our comfortable expectation of being answered: it teaches us, that whatever we pray for should be rightly understood, firmly expected, and earnestly desired. They sin in prayer, who either do not understand what they pray for, or do not earnestly desire what they pray for, or do not believe God's readiness to grant what they pray for; therefore in testimony of our desire and assurance to be heard in prayer, we say Amen.

LAUS DEO.

^1ΠΑΥΛΟΣ, δέσμιος Χριστοῦ Ἰησοῦ καὶ Τιμόθεος ὁ ἀδελφὸς, Φιλήμονι τῷ ἀγαπητῷ καὶ συνεργῷ ἡμῶν ^2καὶ Ἀπφίᾳ τῇ ἀδελφῇ καὶ Ἀρχίππῳ τῷ συνστρατίωτῃ ἡμῶν καὶ τῇ κατ’ οἶκόν σου ἐκκλησίᾳ· ^3χάρις ὑμῖν 1–3. ‘PAUL, now a prisoner of Christ Jesus, and TIMOTHY a brother in the faith, unto PHILEMON our dearly-beloved and fellow-labourer in the Gospel, and unto APPHIA our sister, and unto ARCHIPPUS our fellow-soldier in Christ, and to the Church which assembles in thy house. Grace and peace to you all from God our Father and the Lord Jesus Christ.’ 1. δέσμιος] The authoritative title of ‘Apostle’ is dropped, because throughout this letter St Paul desires to entreat rather than to command (ver. 8, 9); see the note on Phil. i. 1. In its place is substituted a designation which would touch his friend’s heart. How could Philemon resist an appeal which was penned within prison walls and by a manacled hand? For this characteristic reference to his ‘bonds’ see the note on ver. 13. Τιμόθεος] Timothy seems to have been with St Paul during a great part of his three years’ sojourn in Ephesus (Acts xix. 22), and could hardly have failed to make the acquaintance of Philemon. For the designation ὁ ἀδελφός applied to Timothy see the note on Col. i. 1. Φιλήμονι κ.τ.λ.] On the persons here addressed, and the language in which they are described, see the introduction p. 369 sq. συνεργῷ] It would probably be during St Paul’s long sojourn at Ephesus that Philemon had laboured with him: see above p. 31 sq. ἡμῶν] should probably be attached to ἀγαπητῷ as well as to συνεργῷ; comp. Rom. xvi. 5, 8, 9, 1 Cor. x. 14, Phil. ii. 12. 2. τῇ ἀδελφῇ] For this the received text has τῇ ἀγαπητῇ. Internal probabilities can be urged in favour of both readings. On the one hand ἀγαπητῇ might have been introduced for the sake of conformity to the preceding ἀγαπητῷ; on the other ἀδελφῇ might have been substituted for ἀγαπητῇ on grounds of false delicacy. Theodore of Mopsuestia (_Spicil. Solesm._ I. p. 154), who had the reading ἀγαπητῇ, feels an apology necessary: ‘Istius temporis (i.e. of the present time) homines propemodum omnes in crimine vocandos esse existimant, modo si audierint nomen charitatis. Apostolus vero non sic sentiebat; sed contrario etc.’ I have preferred τῇ ἀδελφῇ, because the preponderance of ancient authority is very decidedly in its favour. συνστρατιώτῃ] These spiritual campaigns, in which Archippus was his comrade, probably took place while St Paul was at Ephesus (A.D. 54–57). For the word συνστρατιώτης see Phil. ii. 25. The metaphor of στρατεία, στρατεύεσθαι, is common in St Paul. τῇ κατ’ οἶκον κ.τ.λ.] probably at Colossæ; see above p. 370 sq. For the meaning of the expression see the note on Col. iv. 15.

καὶ εἰρήνη ἀπὸ Θεοῦ πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ. ^4Εὐχαριστῶ τᾷ Θεῷ μου πάντοτε, μνείαν σου ποιούμενος ἐπὶ τῶν προσευχῶν μου, ^5ἀκούων σου τὴν ἀγάπην 4–7. ‘I never cease to give thanks to my God for thy well-doing, and thou art ever mentioned in my prayers. For they tell me of thy love and faith—thy faith which thou hast in the Lord Jesus, and thy love which thou showest towards all the saints; and it is my prayer that this active sympathy and charity, thus springing from thy faith, may abound more and more, as thou attainest to the perfect knowledge of every good thing bestowed upon us by God, looking unto and striving after Christ. For indeed it gave me great joy and comfort to hear of thy loving-kindness, and to learn how the hearts of God’s people had been cheered and refreshed by thy help, my dear brother’. The Apostle’s thanksgiving and intercessory prayer (ver. 4)—the cause of his thanksgiving (ver. 5)—the purport of his prayer (ver. 6)—the joy and comfort which he has in Philemon’s good deeds (ver. 7)—this is the very simple order of topics in these verses. But meanwhile all established principles of arrangement are defied in the anxiety to give expression to the thought which is uppermost for the moment. The clause ἀκούων κ.τ.λ. is separated from εὐχαριστῶ κ.τ.λ., on which it depends, by the intervening clause μνείαν σου κ.τ.λ. which introduces another thought. It itself interposes between two clauses μνείαν σου κ.τ.λ. and ὅπως ἡ κοινωνία κ.τ.λ., which stand in the closest logical and grammatical connexion with each other. Its own component elements are dislocated and inverted in the struggle of the several ideas for immediate utterance. And lastly, in χαρὰν γὰρ κ.τ.λ. there is again a recurrence to a topic which has occurred in an earlier part of the sentence (τὴν ἀγάπην ... εἰς πάντας τοὺς ἁγίους) but which has been dropped, before it was exhausted, owing to the pressure of another more importunate thought. 4. Εὐχαριστῶ] See the note on 1 Thess. i. 2. πάντοτε] should probably be taken with εὐχαριστῶ (rather than with μνείαν κ.τ.λ.), according to St Paul’s usual collocation in these opening thanksgivings: see the notes on Col. i. 3, Phil. i. 3. μνείαν σου κ.τ.λ.] ‘_making mention of thee_.’ For μνείαν ποιεῖσθαι see the note on 1 Thess. i. 2. Here the ‘mention’ involves the idea of intercession _on behalf of_ Philemon, and so introduces the ὅπως κ.τ.λ. of ver. 6. See the note there. 5. ἀκούων] This information would probably come from Epaphras (Col. i. 7, 8, iv. 12) rather than from Onesimus. The participle is connected more directly with εὐχαριστῶ than with the intervening words, and explains the grounds of the Apostle’s thanksgiving. τὴν ἀγάπην κ.τ.λ.] i.e. ‘the faith which thou hast towards the Lord Jesus Christ and the love which thou showest to all the saints.’ The logical order is violated, and the clauses are inverted in the second part of the sentence, thus producing an example of the figure called chiasm; see Gal. iv. 4, 5. This results here from the Apostle’s setting down the thoughts in the sequence in which they occur to him, without paying regard to symmetrical arrangement. The first and prominent thought is Philemon’s love. This suggests the mention of his faith, as the source from which it springs. This again requires a reference to the object of faith. And then at length comes the deferred sequel to the first thought—the range and comprehensiveness of his love. The transition from the object of faith to the object of love is more easy, because the love is represented as springing from the faith. Some copies transpose the order, reading τὴν πίστιν καὶ τὴν ἀγάπην—an obvious emendation. Others would obviate the difficulty by giving to πίστιν the meaning ‘fidelity, stedfastness’: Winer § 1. p. 511 sq. Thus they are enabled to refer both words, πίστιν καὶ ἀγάπην, equally to both the clauses which follow. But, though this is a legitimate sense of πίστις in St Paul (see _Galatians_, p. 155), yet in immediate connexion with ἣν ἔχεις πρὸς τὸν Κύριον Ἰησοῦν, it is hardly possible that the word can have any other than its proper theological meaning. See the opening of the contemporary epistle, Col. i. 4.

καὶ τὴν πίστιν ἣν ἔχεις πρὸς τὸν Κύριον Ἰησοῦν καὶ εἰς πάντας τοὺς ἁγίους, ^6ὅπως ἡ κοινωνία τῆς πίστέως σου ἐνεργὴς γένηται ἐν ἐπιγνώσει παντὸς ἀγαθοῦ τοῦ ἐν πρὸς κ.τ.λ.] The change of prepositions, πρὸς τὸν Κύριον ‘_towards_ the Lord’ and εἰς τοὺς ἁγίους ‘_unto_ the saints’, deserves attention. It seems to arise from the instinctive desire to separate the two clauses, as they refer to different words in the preceding part of the sentence. Of the two prepositions the former (προ-ς) signifies _direction_ ‘forward to’, ‘towards’; the latter (ἐν-ς) _arrival_ and so _contact_, ‘in-to’, ‘unto.’ Consequently either might be used in either connexion; and as a matter of fact εἰς is much more common with πίστις (πιστεύειν), as it is also with ἀγάπη, πρός being quite exceptional (1 Thess. i. 8 ἡ πίστις ὑμῶν ἡ πρὸς τὸν Θεόν; comp. 2 Cor. iii. 4). But where a distinction is necessary, there is a propriety in using πρός of the faith which aspires _towards_ Christ, and εἰς of the love which is exerted _upon_ men. Some good copies read εἰς here in both clauses. 6. ὅπως κ.τ.λ.] to be taken with μνείαν σου ποιούμενος κ.τ.λ., as giving the aim and purport of St Paul’s prayer. Others connect it with hὲν ἔχεις, as if it described the tendency of Philemon’s faith, ‘ita ut’; but, even if ὅπως could bear this meaning, such a connexion is altogether harsh and improbable. ἡ κοινωνία κ.τ.λ.] Of many interpretations which have been, or might be, given of these words, two seem to deserve consideration. (1) ‘Your friendly offices and sympathies, your kindly deeds of charity, which spring from your faith’: comp. Phil. i. 5 ἐπὶ τῇ κοινωνίᾳ ὑμῶν εἰς τὸ εὐαγγέλιον, Heb. xiii. 16 τῆς εὐποι"ίας καὶ κοινωνίας, whence κοινωνία is used especially of ‘contributions, almsgiving’, Rom. xv. 26, 2 Cor. viii. 4, ix. 13. (2) ‘Your communion with God through faith’: comp. 1 Cor. i. 9, and see also 2 Cor. xiii. 13, 1 Joh. i. 3, 6, 7. The parallel passages strongly support the former sense. Other interpretations proposed are, ‘The participation of others in your faith, through your example’, or ‘your communion with me, springing out of your faith’. This last, which is widely received, is suggested by ver. 17; εἰ κοινωνὸς εἶ, φησί, κατὰ τὴν πίστιν, writes Chrysostom, καὶ κατὰ τὰ ἄλλα ὀφείλεις κοινωνεῖν (comp. Tit. i. 3 κατὰ κοινὴν πίστιν): but it seems quite out of place in this context. ἐνεργής] ‘_effective_’. The Latin translators must have read ἐναργής, for they render the word _evidens_ or _manifesta_. Jerome (_ad loc._) speaks of _evidens_ as the reading of the Latin, and _efficax_ of the Greek text. The converse error appears in the MSS of _Clem. Hom._ xvii. 5, ἐνέργεια for ἐνάργεια. ἐν ἐπιγνώσει κ.τ.λ.] ‘_in the perfect knowledge of every good thing_’. This ἐπίγνωσις, involving as it does the complete appropriation of all truth and the unreserved identification with God’s will, is the goal and crown of the believer’s course. The Apostle does not say ‘in the possession’ or ‘in the performance’ but ‘in the knowledge of every good thing’; for, in this higher sense of knowledge, to know is both to possess and to perform. In all the epistles of the Roman captivity St Paul’s prayer for his correspondents culminates in this word ἐπίγνωσις: see the note on Col. i. 9. This ἐπίγνωσις is the result and the reward of faith manifesting itself in deeds of love, ὅπως ἡ κοινωνία τῆς πίστεως κ.τ.λ. For the sequence comp. Ephes. iv. 13 εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως κ.τ.λ., Tit. i. 1 κατὰ πίστιν ἐκλεκτῶν Θεοῦ καὶ ἐπίγνωσιν ἀληθείας τῆς κατ’ εὐσέβειαν. The ἐπίγνωσις therefore which the Apostle contemplates is Philemon’s own. There is no reference to the force of his example on others, as it is sometimes interpreted, ‘in their recognition of every good thing which is wrought in you’.

ἡμῖν εἰς Χριστόν. ^7χαρὰν γὰρ πολλὴν ἔσχον καὶ παράκλησιν ἐπὶ τῇ ἀγάπῃ σου, ὅτι τὰ σπλάγχνα τῶν ἁγίων ἀναπέπαυται διὰ σοῦ, ἀδελφέ. 6. ἐν ὑμῖν εἰς Χριστόν. τοῦ ἐν ἡμῖν] ‘_which is in us Christians_’, ‘which is placed within our reach by the Gospel’; i.e. the whole range of spiritual blessings, the complete cycle of Christian truth. If the reading τοῦ ἐν ὑμῖν be adopted, the reference will be restricted to the brotherhood at Colossæ, but the meaning must be substantially the same. Though ὑμῖν has somewhat better support, we seem to be justified in preferring ἡμῖν as being much more expressive. In such cases the MSS are of no great authority; and in the present instance scribes would be strongly tempted to alter ἡμῖν into ὑμῖν from a misapprehension of the sense, and a wish to apply the words to Philemon and his household. A similar misapprehension doubtless led in some copies to the omission of τοῦ, which seemed to be superfluous but is really required for the sense. εἰς Χριστόν] ‘_unto Christ_’, i.e. leading to Him as the goal. The words should be connected not with τοῦ ἐν ἡμῖν, but with the main statement of the sentence ἐνεργὴς γένηται κ.τ.λ. 7. χαρὰν γάρ] This sentence again must not be connected with the words immediately preceding. It gives the motive of the Apostle’s thanksgiving mentioned in ver. 4. This thanksgiving was the outpouring of gratitude for the joy and comfort that he had received in his bonds, from the report of Philemon’s generous charity. The connexion therefore is εὐχαριστῶ τῷ Θεῷ μου ...... ἀκούων σου τὴν ἀγάπην ... χαρὰν γὰρ πολλὴν ἔσχον κ.τ.λ. For χαράν the received text (Steph. but not Elz.) reads χάριν, which is taken to mean ‘thankfulness’ (1 Tim. i. 12, 2 Tim. i. 3); but this reading is absolutely condemned by the paucity of ancient authority. τὰ σπλάγχνα] ‘_the heart, the spirits_’. On τὰ σπλάγχνα, the nobler viscera, regarded as the seat of the emotions, see the note on Phil. i. 8. Here the prominent idea is that of terror, grief, despondency, etc. ἀναπέπαυται] ‘_have been relieved, refreshed_’, comp. ver. 20. The compound ἀναπάυεσθαι expresses a temporary relief, as the simple παύεσθαι expresses a final cessation: Plut. _Vit. Lucull._ 5 πολλῶν αὖθις ἀνακινούντων τὸν Μιθριδατικὸν πόλεμον ἔφη Μάρκος

^8 Διὸ πολλὴν ἐν Χριστῷ παρρησίαν ἔχων ἐπιτάσσειν σοι τὸ ἀνῆκον, ^9 διὰ τὴν αγάπην μᾶλλον παρακαλῶ, τοιοῦτος ὢν ὡς Παῦλος πρεσβύτης νυνὶ δὲ καὶ δέσμιος 9. νῦν δὲ καὶ δέσμιος. αὐτὸν _οὐ πεπαῦσθαι_ ἀλλ’ _ἀναπεπαῦσθαι_. Thus it implies ‘relaxation, refreshment,’ as a preparation for the renewal of labour or suffering. It is an Ignatian as well as a Pauline word; _Ephes._ 2, _Smyrn._ 9, 10, 12, _Trall._ 12, _Magn._ 15, _Rom._ 10. ἀδελφέ] For the appeal suggested by the emphatic position of the word, comp. Gal. vi. 18. See also the note on ver. 20 below. 8–17. ‘Encouraged by these tidings of thy loving spirit, I prefer to entreat, where I might command. My office gives me authority to dictate thy duty in plain language, but love bids me plead as a suitor. Have I not indeed a right to command—I Paul whom Christ Jesus long ago commissioned as His ambassador, and whom now He has exalted to the rank of His prisoner? But I entreat thee. I have a favour to ask for a son of my own—one doubly dear to me, because I became his father amidst the sorrows of my bonds. I speak of Onesimus, who in times past was found wholly untrue to his name, who was then far from useful to thee, but now is useful to thee—yea, and to myself also. Him I send back to thee, and I entreat thee to take him into thy favour, for in giving him I am giving my own heart. Indeed I would gladly have detained him with me, that he might minister to me on thy behalf, in these bonds with which the Gospel has invested me. But I had scruples. I did not wish to do anything without thy direct consent; for then it might have seemed (though it were only seeming) as if thy kindly offices had been rendered by compulsion and not of free will. So I have sent him back. Indeed it may have been God’s providential design, that he was parted from thee for a season, only that thou mightest regain him for ever; that he left thee as a slave, only that he might return to thee a beloved brother. This indeed he is to me most of all; and, if to me, must he not be so much more to thee, both in worldly things and in spiritual? If therefore thou regardest me as a friend and companion, take him to thee, as if he were myself’. 8. Διό] i.e. ‘Seeing that I have these proofs of thy love, I prefer to entreat, where I might command’. παρρησίαν] ‘_confidence_’, literally ‘_freedom_’ or ‘_privilege of speech_’; see the notes on Col. ii. 15, Ephes. iii. 12. It was his Apostolic authority which gave him this right to command in plain language. Hence the addition ἐν Χριστῷ. το ἀνῆκον] ‘_what is fitting_’: see the note on Col. iii. 18. 9. διὰ τὴν ἀγάπην] ‘_for love’s sake_’, i.e. ‘having respect to the claims of love’. It is not Philemon’s love (vv. 5, 7,) nor St Paul’s own love, but love absolutely, love regarded as a principle which demands a deferential respect. τοιοῦτος ὢν κ.τ.λ.] ‘_being such an one as Paul an ambassador, and now also a prisoner, of Christ Jesus_’. Several questions of more or less difficulty arise on these words. (1) Is τοιοῦτος ὤν to be connected with or separated from ὡς Παῦλος κ.τ.λ.? If separated, τοιοῦτος ὤν will mean ‘though as an Apostle I am armed with such authority’, and ὡς Παῦλος κ.τ.λ. will describe his condescension to entreaty, ‘yet as simply Paul, etc.’ But the other construction is much more probable for the following reasons., (_a_) τοιοῦτος ὤν so used, implying, as it would, something of a _personal_ boast, seems unlike St Paul’s usual mode of speaking. Several interpreters indeed, taking τοιοῦτος ὤν separately, refer it to ver. 8, ‘seeing that this is my disposition’, i.e. ‘seeing that I desire to entreat’; but τοιοῦτος suggests more than an accidental impulse. (_b_) As τοιοῦτος and ὡς are correlative words, it is more natural to connect them together; comp. Plato _Symp._ 181 E προσαναγκάζειν τὸ τοιοῦτον ὥσπερ καὶ κ.τ.λ., Alexis (Meineke _Fragm. Com._ III. p. 399) τοιοῦτο τὸ ζῆν ἐστιν ὥσπερ ὁι κύβοι. Such passages are an answer to the objection that τοιοῦτος would require some stronger word than ὡς, such as οἷος, ὅς, or ὥστε. Even after such expressions as ὁ ἀυτός, τὸ ἀυτό, instances occur of ὥς (ὥσπερ): see Lobeck _Phryn._ p. 427, Stallbaum on Plat. _Phæd._ 86 A. Indeed it may be questioned whether any word but ὡς would give exactly St Paul’s meaning here. (_c_) All the Greek commentators without a single exception connect the words τοιοῦτος ὢν ὥς Παῦλος together. (2) Assuming that the words τοιοῦτος ὢν ὡς κ.τ.λ. are taken together, should they be connected with the preceding or the following sentence? On the whole the passage is more forcible, if they are linked to the preceding words. In this case the resumptive παρακαλῶ (ver. 10) begins a new sentence, which introduces a fresh subject. The Apostle has before described the character of his appeal; he now speaks of its object. (3) In either connexion, what is the point of the words τοιοῦτος ὢν ὡς Παῦλος κ.τ.λ.? Do they lay down the grounds of his _entreaty_, or do they enforce his right to _command_? If the view of πρεσβύτης adopted below be correct, the latter must be the true interpretation; but even though πρεσβύτης be taken in its ordinary sense, this will still remain the more probable alternative; for, while πρεσβύτης and δέσμιος would suit either entreaty or command, the addition Χριστοῦ Ἰησοῦ suggests an appeal to authority. ὡς Παῦλος] The mention of his personal name involves an assertion of authority, as in Ephes. iii. 1; comp. Gal. v. 2, with the note there. Theodoret writes, ὁ Παῦλον ἀκούσας τῆς οἰκουμένης ἀκούει τὸν κήρυκα, γῆς καὶ θαλάττης τὸν γεωργόν, τῆς ἐκλογῆς τὸ σκεῦος, κ.τ.λ. πρεσβύτης] Comparing a passage in the contemporary epistle, Ephes. vi. 20 ὑπὲρ ὁῦ πρεσβεύω ἐν ἁλύσει, it had occurred to me that we should read πρεσβευτής here, before I was aware that this conjecture had been anticipated by others, e.g. by Bentley (_Crit. Sacr._ p. 93) and by Benson (_Paraphrase etc. on Six Epistles of St Paul_ p. 357). It has since been suggested independently in Linwood’s _Observ. quæd. in nonnulla N. T. loca_ 1865, and probably others have entertained the same thought. Still believing that St Paul here speaks of himself as an ‘ambassador’, I now question whether any change is necessary. There is reason for thinking that in the common dialect πρεσβύτης may have been written indifferently for πρεσβευτής in St Paul’s time; and if so, the form here may be due, not to some comparatively late scribe, but to the original autograph itself or to an immediate transcript. In 1 Macc. xiv. 21 the Sinaitic MS has οι πρεσβυτεροι (a corruption of οι πρεσβυται οι, for the common reading is οἱ πρεσβευτὰι οἱ); in xiv. 22 it reads πρεσβυται Ιουδαιων; but in xiii. 21 πρεσβευτας: though in all passages alike the meaning is ‘ambassadors’. Again the Alexandrian MS has πρεσβυτας in xiii. 21, but πρεσβευται in xiv. 22, and οι πρεσβευτε οι (i.e. οἱ πρεσβευτὰι οἱ) in xiv. 21. In 2 Macc. xi. 34 this same MS has πρεσβυτε, and the reading of the common texts of the LXX (even Tischendorf and Fritzsche) there is πρεσβῦται. Grimm treats it as meaning ‘ambassadors’, without even noticing the form. Other MSS are also mentioned in Holmes and Parsons which have the form πρεσβυτης in 1 Macc. xiii. 21. In 2 Chron. xxxii. 31 again the word for ‘ambassador’ is written thus in the _Vatican_ MS, though the ε is added above the line; and here too several MSS in Holmes and Parsons agree in reading πρεσβύταις. Thus it is plain that, in the age of our earliest extant MSS at all events, the scribes used both forms indifferently in this sense. So also Eusebius on Isaiah xviii. 2 writes ὁ δε Ἀκύλας _πρεσβύτας_ ἐξέδωκεν εἰπών, (Ο ἀποστέλλων ἐν θαλάσσῃ πρεσβύτας. Again in Ignat. _Smyrn._ 11 θεοπρεσβύτης is the form in all the MSS of either recension, though the meaning is plainly ‘an ambassador of God.’ So too in _Clem. Hom._ Ep. Clem. 6 the MSS read ὁ τῆς ἀληθείας πρεσβύτης, which even Schwegler and Dressel tacitly retain. See also Appian _Samn._ 7, where πρεσβευτοῦ is due to the later editors, and _Acta Thomæ_ § 10, where there is a v. l. πρεσβύτης in at least one MS. And probably examples of this substitution might be largely multiplied. The main reason for adopting this reading is the parallel passage, which suggests it very strongly. The difficulty which many find in St Paul’s describing himself as an old man is not serious. On any showing he must have been verging on sixty at this time, and may have been some years older. A life of unintermittent toil and suffering, such as he had lived, would bring a premature decay; and looking back on a long eventful life, he would naturally so think and speak of himself. Thus Roger Bacon (_Opus Majus_ I 10, p. 15, ed. Jebb; _Opus Tertium_ p. 63, ed. Brewer) writes ‘me senem’, ‘nos senes’, in 1267, though he appears to have been not more than fifty-two or fifty-three at the time and lived at least a quarter of a century after (see E. Charles _Roger Bacon, Sa Vie etc._ pp. 4 sq., 40). So too Scott in his fifty-fifth year speaks of himself as ‘an old grey man’ and ‘aged’ (Lockhart’s _Life_ VIII. pp. 327, 357). It is more difficult to understand how St Paul should make his age a ground of appeal to Philemon who, if Archippus was his son, cannot have been much younger than himself. The commentator Hilary says that the Apostle appeals to his friend ‘quasi coævum ætatis’, but this idea is foreign to the context. The comment of Theophylact is, τοιοῦτος ὤν, φησι, _πρεσβευτής_, καὶ ὅυτως ἄξιος ἀκούεσθαι, ὡς εἰκὸς Παῦλον πρεσβύτην, τουτέστι καὶ ἀπὸ τοῦ διδασκαλικοῦ ἀξίωματος καὶ _τοῦ χρόνου_ τὸ αἰδέσιμον ἔχοντα κ.τ.λ. Does he mean to include both meanings in πρεσβύτης? Or is he accidentally borrowing the term ‘ambassador’ from some earlier commentator without seeing its bearing? καὶ δέσμιος] Another title to respect. The mention of his bonds might suggest either an appeal for commiseration or a claim of authority: see the note on ver. 13. Here the addition of Χριστοῦ Ἰησοῦ invests it with the character of an official title, and so gives prominence to the latter idea. To his old office of ‘ambassador’ Christ has added the new title of ‘prisoner’. The genitive Χριστοῦ Ἰησοῦ belongs to πρεσβύτης as well as to δέσμιος, and in both cases describes the person who confers the office or rank.

Χριστοῦ Ἰησοῦ. ^{10}παρακαλῶ σε περὶ τοῦ ἐμοῦ τέκνον, 10. παρακαλῶ σε κ.τ.λ.] St Chrysostom remarks on the Apostle’s withholding the name, until he has favourably disposed Philemon both to the request and to the object of it; τοσούτοις δὲ προλέανας αὐτοῦ τὴν ψυχήν, οὐδὲ εὐθέως ἐνέβαλε τὸ ὄνομα, ἀλλὰ τοσαύτην ποιησάμενος αἴτησιν ἀναβάλλεται κ.τ.λ. The whole passage deserves to be read.

ὃν [ἐγὼ] ἐγέννησα ἐν τοῖς δεσμοῖς, Ὀνήσιμον, ^{11}τόν ποτέ ὃν ἐγέννησα κ.τ.λ.] So too 1 Cor. iv. 15. In Gal. iv. 19 he speaks of himself as suffering a mother’s pangs for his children in the faith. Comp. Phil. _Leg. ad Cai._ 8 (II. p. 554) ἐμόν ἐστι τοῦ Μάκρωνος ἔργον Γαΐος· μᾶλλον αὐτὸν ἢ οὐχ ἧττον τῶν γονέων γεγέννηκα. ἐν τοῖς δεσμοῖς] He was doubly dear to the Apostle, as being the child of his sorrows. Ὀνήσιμον] for Ὀνησίμου by attraction, as e.g. Mark vi. 16 ὃν ἐγὼ ἀπεκεφάλισα Ἰώαννην, οὗτός ἐστιν. Henceforward he will be true to his name, no longer ἀνόνητος, but ὀνήσιμος: comp. Ruth i. 20 ‘Call me not Naomi (pleasant) but call me Mara (bitter) etc.’ The word ἄχρηστος is a synonyme for ἀνόνητος, Demosth. _Phil._ iii. § 40 (p. 121) ἅπαντα ταῦτα _ἄχρηστα_ ἄπρακτα _ἀνόνητα_ κ.τ.λ.: comp. Pseudophocyl. 37 (34) χρηστὸς ὀνήσιμός ἐστι, φίλος δ’ ἀδικῶν ἀνόνητος. The significance of names was a matter of special importance among the ancients. Hence they were careful in the inauguration of any great work that only those who had _bona nomina_, _prospera nomina_, _fausta nomina_, should take part: Cic. _de Div._ i. 45, Plin. _N.H._ xxviii. 2. 5, Tac. _Hist._ iv. 53. On the value attached to names by the ancients, and more especially by the Hebrews, see Farrar _Chapters on Language_ p. 267 sq., where a large number of instances are collected. Here however there is nothing more than an affectionate play on a name, such as might occur to any one at any time: comp. Euseb. _H.E._ v. 24 ὁ )Ειρηναῖος φερώνυμός τις ὢν τῇ προσηγορίᾳ, αὐτῷ τε τῷ τρόπῳ εἰρηνόποιος.

σοι ἄχρηστον, νυνὶ δὲ [καὶ] σοὶ καὶ ἑμοὶ εὔχρηστον· ὃν ἀνέπεμψά σοι. ^{12}αὐτόν, τουτέστιν τὰ ἐμὰ σπλάγχνα, 11. ἄχρηστον, εὔχρηστον] Comp. Plat. _Resp._ iii. p. 411 A χρήσιμον ἐξ ἀχρήστου ... ἐποίησεν. Of these words, ἄχρηστος is found only here, εὔχρηστος occurs also 2 Tim. ii. 21, iv. 11, in the New Testament. Both appear in the LXX. In Matt. xxv. 30 a slave is described as ἀχρεῖος. For the mode of expression comp. Ephes. v. 15 μὴ ὡς ἄσοφοι ἀλλ’ ὡς σόφοι. Some have discovered in these words a reference to χριστός, as commonly pronounced χρηστός; comp. Theoph. _ad Autol._ i. 12 τὸ χριστὸν ἡδὺ καὶ εὔχρηστον κ.τ.λ. and see _Philippians_ p. 16 note. Any such allusion however, even if it should not involve an anachronism, is far too recondite to be probable here. The play on words is exhausted in the reference to Ὀνήσιμος. καὶ ἐμοί] An after-thought; comp. Phil. ii. 27 ἠλέησεν αὐτόν, οὐκ αὐτὸν δὲ μόνον ἀλλὰ καὶ ἐμέ. This accounts for the exceptional order, where according to common Greek usage the first person would naturally precede the second. ἀνέπεμψα] ‘_I send back_’, the epistolary aorist used for the present: see the notes on Phil. ii. 25, 28. So too ἔγραψα, ver. 19, 21 (see the note). It is clear both from the context here, and from Col. iv. 7–9, that Onesimus accompanied the letter. 12. αὐτὸν κ.τ.λ.] The reading of the received text is _σὺ δὲ_ αὐτόν, τουτέστι τὰ ἐμὰ σπλάγχνα, _προσλαβοῦ_. The words thus supplied doubtless give the right construction, but must be rejected as deficient in authority. The accusative is suspended; the sentence changes its form and loses itself in a number of dependent clauses; and the main point is not resumed till ver. 17 προσλαβοῦ αὐτὸν ὡς ἐμέ, the grammar having been meanwhile dislocated. For the emphatic position of αὐτόν comp. John ix. 21, 23, Ephes. i. 22. τὰ ἐμὰ σπλάγχνα] ‘_my very heart_’, a mode of speech common in all languages. For the meaning of σπλάγχνα see the note on Phil. i. 8. Comp. _Test. Patr._ Zab. 8, Neph. 4, in both which passages Christ is called τὸ σπλάγχνον of God, and in the first it is said ἔχετε εὐσπλαγχνίαν ... ἵνα καὶ ὁ Κύριος εἰς ὑμᾶς σπλαγχνισθὲις ἐλέησῃ ὑμᾶς· ὅτι καίγε ἐπ’ ἐσχάτων ἡμερῶν ὁ Θεὸς ἀποστέλλει τὸ σπλάγχνον αὐτοῦ ἐπὶ τῆς γῆς κ.τ.λ. Otherwise τὰ ἐμὰ σπλάγχνα has been interpreted ‘_my son_’ (comp. ver. 10 ὃν ἐγέννησα κ.τ.λ.), and it is so rendered here in the Peshito. For this sense of σπλάγχνα comp. Artemid. _Oneir._ i. 44 οἱ παῖδες σπλάγχνα λέγονται, _ib._ v. 57 τὰ δὲ σπλάγχνα [ἐσήμαινε] τὸν παῖδα, οὕτω γὰρ καὶ τὸν παῖδα καλεῖν ἔθος ἐστι. With this meaning it is used not less of the father than of the mother; e.g. Philo _de Joseph._ 5 (II. p. 45) θηρσὶν εὐωχία καὶ θοίνη γέγονας γευσαμένοις ... τῶν ἐμῶν σπλάγχνων, Basil. _Op._ III. p. 501 ὁ μὲν προτείνεται τὰ σπλάγχνα τιμὴν τῶν τροφῶν. The Latin _viscera_ occurs still more frequently in this sense, as the passages quoted in Wetstein and Suicer show. For this latter interpretation there is much to be said. But it adds nothing to the previous ὃν ἐγέννησα κ.τ.λ., and (what is a more serious objection) it is wholly unsupported by St Paul’s usage elsewhere, which connects σπλάγχνα with a different class of ideas: see e.g. vv. 7, 20.

^{13}ὃν ἐγὼ ἐβουλόμην πρὸς ἐμαυτὸν κατέεχειν, ἵνα ὑπὲρ σοῦ μοι διακονῇ ἐν τοῖς δεσμοῖς τοῦ εὐαγγελίου· ^{14}χωρὶς 13. ἐβουλόμην] ‘_I was of a mind_’, distinguished from ἠθέλησα, which follows, in two respects; (1) While βούλεσθαι involves the idea of ‘purpose, deliberation, desire, mind’, θέλειν denotes simply ‘will’; Epictet. i. 12. 13 βουλόμαι γράφειν, ὡς θέλω, τὸ Δίωνος ὄνομα; οὔ ἀλλὰ διδάσκομαι θέλειν ὡς δεῖ γράφεσθαι, iii. 24, 54 τοῦτον θέλε ὁρᾷν, καὶ ὃν βούλει ὄψει. (2) The change of tenses is significant. The imperfect implies a tentative, inchoate process; while the aorist describes a definite and complete act. The will stepped in and put an end to the inclinations of the mind. Indeed the imperfect of this and similar verbs are not infrequently used where the wish is stopped at the outset by some antecedent consideration which renders it impossible, and thus practically it is not entertained at all: e.g. Arist. _Ran._ 866 ἐβουλόμην μὲν οὐκ ἐρίζειν ἐνθάδε, Antiph. _de Herod. cæd._ I (p. 129) ἐβουλόμην μὲν ... νῦν δὲ κ.τ.λ.; Isæus _de Arist. hær._ I (p. 79) ἐβουλόμην μὲν ... νῦν δὲ οὐκ ἐξ ἴσου κ.τ.λ., Æsch. _c. Ctes._ 2 (p. 53) ἐβουλόμην μὲν οὖν, ὦ )Αθηναῖοι ... ἐπειδὴ δὲ πάντα κ.τ.λ., Lucian _Abd._ I ἐβουλόμην μὲν οὖν τὴν ἰατρικὴν κ.τ.λ. ... νυνὶ δὲ κ.τ.λ.; see Kühner § 392 _b_ (II. p. 177). So Acts xxv. 22 ἐβουλόμην καὶ αὐτὸς τοῦ ἀνθρώπου ἀκοῦσαι, not ‘I should wish’ (as Winer § xli. p. 353) but ‘I could have wished’, i.e. ‘if it had not been too much to ask’. Similarly ἤθελον Gal. iv. 20, ηὐχόμην Rom. ix. 3. See _Revision of the English New Testament_ p. 96. So here a not improbable meaning would be not ‘I was desirous’, but ‘I could have desired’. κατέχειν] ‘_to detain_’ or ‘_retain_’, opposed to the following ἀπέχῃς, ver. 15. ὑπὲρ σοῦ κ.τ.λ.] Comp. Phil. ii. 30 ἵνα ἀναπληρώσῃ τὸ ὑμῶν ὑστέρημα τῆς πρὸς μὲ λειτουργίας, 1 Cor. xvi. 17 τὸ ὑμέτερον ὑστέρημα αὐτοὶ ἀνεπλήρωσαν. See the note on Col. i. 7. With a delicate tact the Apostle assumes that Philemon would have wished to perform these friendly offices in person, if it had been possible. ἐν τοῖς δεσμοῖς] An indirect appeal to his compassion: see vv. 1, 9, 10. In this instance however (as in ver. 9) the appeal assumes a tone of authority, by reference to the occasion of his bonds. For the genitive τοῦ εὐαγγελίου, describing the origin, comp. Col. i. 23 τῆς ἐλπίδος τοῦ εὐαγγελίου. They were not shackles which self had riveted, but a chain with which Christ had invested him. Thus they were as a badge of office or a decoration of honour. In this respect, as in others, the language of St Paul is echoed in the epistles of St Ignatius. Here too entreaty and triumph alternate; the saint’s bonds are at once a ground for appeal and a theme of thanksgiving: _Trall._ 12 παρακαλεῖ ὑμᾶς τὰ δεσμά μου, _Philad._ 7 μάρτυς δὲ μοι ἐν ᾧ δέδεμαι, _Ephes._ 11 ἐν ᾧ (i.e. Χριστῷ Ἰησοῦ) τὰ δεσμὰ περιφέρω, τους πνευματικοὺς μαργαρίτας, _Smyrn._ 10 ἀντίψυχον ὑμῶν τὸ πνεῦμά μου καὶ τὰ δεσμά μου, _Magn._ 1 ἐν οἷς περιφέρω δεσμοῖς ᾄδω τὰς ἐκκλησίας; see also _Ephes._ 1, 3, 21, _Magn._ 12, _Trall._ 1, 5, 10, _Smyrn._ 4, 11, _Polyc._ 2, _Rom._ 1, 4, 5, _Philad._ 5. 14. χωρὶς κ.τ.λ.] ‘_without thy approval, consent_’; Polyb. ii. 21. 1, 3, χωρὶς τῆς σφετέρας γνώμης, χωρὶς της αὐτοῦ γνώμης: similarly ἄνευ [τῆς] γνώμης, e.g. Polyb. xxi. 8. 7, Ign. _Polyc._ 4.

δὲ τῆς σῆς γνώμης οὐδὲν ἠθέλησα ποιῆσαι, ἵνα μὴ ὡς κατὰ ἀνάγκην τὸ ἀγαθόν σου ᾖ, ἀλλὰ κατὰ ἑκούσιον· ^{15}τάχα γὰρ διὰ τοῦτο ἐχωρίσθη πρὸς ὥραν, ἵνα αἴωνιον αὐτὸν ἀπέχῃς, ^{16}οὐκέτι ὡς δοῦλον, ἀλλὰ ὑπὲρ δοῦλον, ὡς κατὰ ἀνάγκην] St Paul does not say κατὰ ἀνάγκην but ὡς κατὰ ἀνάγκην. He will not suppose that it would really be by constraint; but it must not even wear _the appearance_ (ὡς) of being so: comp. 2 Cor. xi. 17 ὡς ἐν ἀφροσύνῃ. See Plin. _Ep._ ix. 21 ‘Vereor ne videar non rogare sed cogere’; where, as here, the writer is asking his correspondent to forgive a domestic who has offended. τὸ ἀγαθόν σου] ‘_the benefit_ arising _from thee_’, i.e. ‘the good which I should get from the continued presence of Onesimus, and which would be owing to thee’. κατὰ ἑκούσιον] as in Num. xv. 3. The form καθ’ ἑκουσίαν is perhaps more classical: Thuc. viii. 27 καθ’ ἑκουσίαν ἢ πάνυ γε ἀνάγκῃ. The word understood in the one case appears to be τρόπον (Porphyr. _de Abst._ i. 9 καθ’ ἑκούσιον τρόπον, comp. Eur. _Med._ 751 ἑκουσίῳ τρόπῳ); in the other, γνώμην (so ἑκουσίᾳ, ἐξ ἑκουσίας, etc.): comp. Lobeck _Phryn._ p. 4. 15. τάχα γὰρ κ.τ.λ.] The γὰρ explains an additional motive which guided the Apostle’s decision: ‘I did not dare to detain him, however much I desired it. I might have defeated the purpose for which God in His good providence allowed him to leave thee’. ἐχωρίσθη] ‘He does not say’, writes Chrysostom, ‘_For this cause he fled_, but _For this cause he was parted_: for he would appease Philemon by a more euphemistic phrase. And again he does not say _he parted himself_, but _he was parted_: since the design was not Onesimus’ own to depart for this or that reason: just as Joseph also, when excusing his brethren, says (Gen. xlv. 5) _God did send me hither_.’ πρὸς ὥραν] ‘_for an hour_’, ‘_for a short season_’: 2 Cor. vii. 8, Gal. ii. 5. ‘It was only a brief moment after all’, the Apostle would say, ‘compared with the magnitude of the work wrought in it. He departed a reprobate; he returns a saved man. He departed for a few months; he returns to be with you for all time and for eternity’. The sense of αἴωνιον must not be arbitrarily limited. Since he left, Onesimus had obtained eternal life, and eternal life involves eternal interchange of friendship. His services to his old master were no longer barred by the gates of death. ἀπέχῃς] In this connexion ἀπέχειν may bear either of two senses: (1) ‘_to have back, to have in return_’: or (2) ‘_to have to the full, to have wholly_’, as in Phil. iv. 18 ἀπέχω πάντα (see the note). In other words the prominent idea in the word may be either _restitution_, or _completeness_. The former is the more probable sense here, as suggested by κατέχειν in verse 13 and by ἐχωρίσθη in this verse. 16. ὡς δοῦλον] St Paul does not say δοῦλον but ὡς δοῦλον. It was a matter of indifference whether he were outwardly δοῦλος or outwardly ἐλεύθερος, since both are one in Christ (Col. iii. 11). But though he might still remain a slave, he could no longer be _as_ a slave. A change had been wrought in him, independently of his possible manumission: in Christ he had become a brother. It should be noticed also that the negative is not μηκέτι, but οὐκέτι. The negation is thus wholly independent of ἵνα ... ἀπέχῃς. It describes not the possible view of Philemon, but the actual state of Onesimus. The ‘no more as a slave’ is an absolute fact, whether Philemon chooses to recognise it or not.

ἀδελφὸν ἀγαπητόν, μάλιστα ἐμοί, πόσῳ δὲ μᾶλλον σοὶ καὶ ἐν σαρκὶ καὶ ἐν Κυρίῳ. ^{17}εἰ οὖν με ἔχεις κοινωνόν, προσλαβοῦ αὐτὸν ὡς ἐμέ· ^{18}εἰ δέ τι ἠδίκησέν σε ἢ ὀφείλει, τοῦτο ἑμοὶ ἐλλόγα. ^{19}ἐγὼ Παῦλος ἔγραψα ἀδελφὸν ἀγαπητόν] καὶ τῷ χρόνῳ κεκέρδακας καὶ τῇ ποίοτητι, writes Chrysostom, apostrophizing Philemon. πόσῳ δὲ μᾶλλον κ.τ.λ.] Having first said ‘most of all to me’, he goes a step further, ‘more than most of all to thee’. καὶ ἐν σαρκὶ κ.τ.λ.] ‘In both spheres alike, in the affairs of this world and in the affairs of the higher life.’ In the former, as Meyer pointedly says, Philemon had the brother for a slave; in the latter he had the slave for a brother: comp. Ign. _Trall._ 12 κατὰ πάντα με ἀνέπαυσαν σαρκί τε καὶ πνεύματι. 17. ἔχεις κοινωνόν] ‘_thou holdest me to be a comrade, an intimate friend_’. For this use of ἔχειν comp. Luke xiv. 18 ἔχε με παρῃτημένον, Phil. ii. 29 τοὺς τοιούτους ἐντιμοὺς ἔχετε. Those are κοινωνοί, who have common interests, common feelings, common work. 18–22. ‘But if he has done thee any injury, or if he stands in thy debt, set it down to my account. Here is my signature—_Paul_—in my own handwriting. Accept this as my bond. I will repay thee. For I will not insist, as I might, that thou art indebted to me for much more than this; that thou owest to me thine own self. Yes, dear brother, let me receive from my son in the faith such a return as a father has a right to expect. Cheer and refresh my spirits in Christ. I have full confidence in thy compliance, as I write this; for I know that thou wilt do even more than I ask. At the same time also prepare to receive me on a visit; for I hope that through your prayers I shall be set free and given to you once more’. 18. εἰ δέ τι] The case is stated hypothetically but the words doubtless describe the actual offence of Onesimus. He had done his master some injury, probably had robbed him; and he had fled to escape punishment. See the introduction. ἢ ὀφείλει] defining the offence which has been indicated in ἠδίκησεν. But still the Apostle refrains from using the plain word ἔκλεψεν. He would spare the penitent slave, and avoid irritating the injured master. ἐλλόγα] ‘_reckon it in_’, ‘_set it down_’. This form must be adopted instead of ἐλλόγει which stands in the received text, as the great preponderance of authority shows. On the other hand we have ἐλλογεῖται Rom. v. 13 (though with a v. l. ἐλλογᾶται), ἐλλογουμένων Boeckh _C. I._ no. 1732 A, and ἐνλογεῖσθαι _Edict. Diocl._ in _Corp. Inscr. Lat._ III. p. 836. But the word is so rare in any form, that these occurrences of ἐλλογεῖν afford no ground for excluding ἐλλογᾶν as impossible. The two forms might be employed side by side, just as we find ἐλεᾶν and ἐλεεῖν, ξυρᾶν and ξυρεῖν, ἐρωτᾶν and ἐρωτεῖν (Matt. xv. 23), and the like; see Buttmann _Ausf. Gramm._ § 112 (II. p. 53). The word λογᾶν, as used by Lucian _Lexiph._ 15 (where it is a desiderative ‘to be eager to speak’, like φονᾶν, θανατᾶν, φαρμακᾶν, etc.), has nothing to do with the use of ἐλλογᾶν here. 19. ἐγὼ Παῦλος] The introduction of his own name gives it the character of a formal and binding signature: comp. 1 Cor. xvi. 21, Col. iv. 18, 2 Thess. iii. 17. A signature to a deed in ancient or mediæval times would commonly take this form ἐγὼ ὁ δεῖνα,—‘_I_ so and so’; where we should omit the marks of the first person. ἔγραψα] An epistolary or documentary aorist, as in ver. 21; so too ἀνέπεμψα ver. 11. See the note on ἔγραψα Gal. vi. 11. The aorist is the tense commonly used in signatures; e.g. ὑπέγραψα to the conciliar decrees. This incidental mention of his autograph, occurring where it does, shows that he wrote the whole letter with his own hand. This procedure is quite exceptional, just as the purport of the letter is exceptional. In all other cases he appears to have employed an amanuensis, only adding a few words in his own handwriting at the close: see the note on Gal. _l.c._

τῇ ἐμῇ χειρί, ἐγὼ ἀποτίσω· ἵνα μὴ λέγω σοι, ὅτι καὶ σεαυτόν μοι προσοφέιλεις. ^{20}ναί, ἀδελφέ, ἐγώ σου ὀναίμην ἐν Κυρίῳ· ἀνάπαυσόν μου τὰ σπλάγχνα ἐν Χριστῷ. ἵνα μὴ λέγω] ‘_not to say_’, as 2 Cor. ix. 4. There is a suppressed thought, ‘though indeed you cannot fairly claim repayment’, ‘though indeed you owe me (ὀφείλεις) as much as this’, on which the ἵνα μὴ κ.τ.λ. is dependent. Hence προσοφέιλεις ‘_owest besides_’; for this is the common meaning of the word. σεαυτόν] St Paul was his spiritual father, who had begotten him in the faith, and to whom therefore he owed his being; comp. Plato _Legg._ iv. p. 717 B ὡς θέμις ὀφέιλοντα ἀποτίνειν τὰ πρῶτά τε καὶ μέγιστα ὀφειλήματα ... νομίζειν δὲ, ἃ κέκτῃται καὶ ἔχει, _πάντα εἶναι τῶν γεννησάντων_ ... ἀρχόμενον ἀπὸ τῆς οὐσίας, δεύτερα τὰ τοῦ σώματος, τρίτα τὰ τῆς ψυχῆς, _ἀποτίνοντα δανείσματα_ κ.τ.λ. 20. ναί] introducing an affectionate appeal as in Phil. iv. 3 ναὶ ἐρωτῶ καὶ σέ. ἀδελφέ] It is the entreaty of a brother to a brother on behalf of a brother (ver. 16). For the pathetic appeal involved in the word see the notes on Gal. iii. 15, vi. 1, 18; and comp. ver. 7. ἐγώ] ‘I seem to be entreating for Onesimus; but I am pleading for _myself_: the favour will be done to me’; comp. ver. 17 προσλαβοῦ αὐτὸν ὡς ἐμέ. The emphatic ἐγώ identifies the cause of Onesimus with his own. σου ὀναίμην] ‘_may I have satisfaction, find comfort in thee_’, i.e. ‘may I receive such a return from thee, as a father has a right to expect from his child.’ The common use of the word ὀναίμην would suggest the thought of filial offices; e.g. Arist. _Thesm._ 469 οὕτως ὀναίμην τῶν _τέκνων_, Lucian _Philops._ 27 πρὸς τὴν ὄψιν τῶν _υἱέων_, οὕτως ὀναίμην, ἔφη, τούτων, Ps-Ignat. _Hero_ 6 ὀναίμην σου, _παιδίον_ ποθεινόν, Synes. _Ep._ 44 οὕτω τῆς ἱερᾶς φιλοσοφίας ὀναίμην καὶ προσέτι τῶν _παιδίων_ τῶν ἐμαυτοῦ, with other passages quoted in Wetstein. So too for ὄνασθαι, ὄνησις, compare Eur. _Med._ 1025 sq. πρὶν σφῷν _ὄνασθαι_ ... ἄλλως ἄρ’ ὑμᾶς, ὦ _τέκν’_, ἐξεθρεψάμην, _Alc._ 333 ἅλις δὲ _παίδων_· τῶν δ’ _ὄνησιν_ )εύχομαι θεοῖς γενέσθαι, Philem. _Inc._ 64 (IV. p. 55 Meineke) ἔτεκές με, μῆτερ, καὶ γένοιτό σοι _τέκνων ὄνησις_, ὥσπερ καὶ δίκαίον ἐστί σοι, Ecclus. xxx. 2 ὁ παιδεύων τὸν _ὑὶον_ αὐτοῦ _ὀνήσεται_ ἐπ’ αὐτῷ (the only passage in the LXX where the word occurs). The prayer ὀναίμην σου, ὀναίμην ὑμῶν, etc., occurs several times in Ignatius; _Polyc._ 1, 6, _Magn._ 2, 12, _Ephes._ 2. It is not unlikely that ὀναίμην here involves a reference to the name Onesimus; see the note on ver. 11. The Hebrew fondness for playing on names makes such an allusion at least possible.

^{21}Πεποιθὼς τῇ ὑπακοῇ σου ἔγραψά σοι, εἰδὼς ὅτι καὶ ὑπὲρ ἃ λέγω ποιήσεις. ^{22}ἅμα δὲ καὶ ἑτοίμαζέ μοι ξενίαν· ἐλπίζω γὰρ ὅτι διὰ τῶν προσευχῶν ὑμῶν χαρισθήσομαι ὑμῖν. ἐν Κυρίῳ] As he had begotten Philemon ἐν Κυρίῳ (comp. 1 Cor. iv. 15, 17), so it was ἐν Κυρίῳ that he looked for the recompense of filial offices. ἀνάπαυσον κ.τ.λ.] See the note ver. 7. 21. ἔγραψα] ‘_I write_’: see the note on ver. 19. ὑπὲρ ἃ λέγω κ.τ.λ.] What was the thought upmost in the Apostle’s mind when he penned these words? Did he contemplate the manumission of Onesimus? If so, the restraint which he imposes upon himself is significant. Indeed throughout this epistle the idea would seem to be present to his thoughts, though the word never passes his lips. This reserve is eminently characteristic of the Gospel. Slavery is never directly attacked as such, but principles are inculcated which must prove fatal to it. 22. ἅμα δὲ κ.τ.λ.] When St Paul first contemplated visiting Rome, he had intended, after leaving the metropolis, to pass westward into Spain; Rom. xv. 24, 28. But by this time he appears to have altered his plans, purposing first to revisit Greece and Asia Minor. Thus in Phil. ii. 24 he looks forward to seeing the Philippians shortly; while here he contemplates a visit to the Churches of the Lycus valley. There is a gentle compulsion in this mention of a personal visit to Colossæ. The Apostle would thus be able to see for himself that Philemon had not disappointed his expectations. Similarly Serapion in Eus. _H.E._ vi. 12 προσδοκᾶτέ με ἐν τάχει. ξενίαν] ‘_a lodging_’; comp. _Clem. Hom._ xii. 2 πρόαξωσιν τὰς ξενίας ἑτοιμάζοντες. So the Latin _parare hospitium_ Cic. _ad Att._ xiv. 2, Mart. _Ep._ ix. 1. This latter passage, ‘Vale et para hospitium’, closely resembles St Paul’s language here. In the expression before us ξενία is probably the _place_ of entertainment: but in such phrases as καλεῖν ἐπὶ ξενίᾳ, παρακαλεῖν επὶ ξενίαν, φροντίζειν ξενίας, and the like, it denotes the offices of hospitality. The Latin _hospitium_ also includes both senses. The ξενία, as a lodging, may denote either quarters in an inn or a room in a private house: see _Philippians_ p. 9. For the latter comp. Plato _Tim._ 20 C παρὰ Κριτίαν πρὸς τὸν ξενῶνα, οὗ καὶ καταλύομεν, ἀφικόμεθα. In this case the response would doubtless be a hospitable reception in Philemon’s home; but the request does not assume so much as this. χαρισθήσομαι] ‘_I shall be granted to you_’. The grant (χαρίζεσθαι) of one person to another, may be for purposes either (1) of destruction, as Acts xxv. 11 οὐδεὶς με δύναται αὐτοῖς χαρίσασθαι (comp. ver. 16), or (2) of preservation, as Acts iii. 14 ᾐτήσασθε ἄνδρα φονέα χαρισθῆναι ὑμῖν, and here. 23–25. ‘Epaphras my fellow-captive in Christ Jesus salutes you. As do also Mark, Aristarchus, Demas, and Luke, my fellow-labourers. The grace of our Lord Jesus Christ be with thee and thy household, and sanctify the spirit of you all.’ 23 sq. For these salutations see the notes on Col. iv. 10 sq. Epaphras is mentioned first because he was a Colossian (Col. iv. 12) and, as the evangelist of Colossæ (see p. 29 sq.), doubtless well known to Philemon. Of the four others Aristarchus and Mark belonged to the Circumcision (Col. iv. 11), while Demas and Luke were Gentile Christians. All these were of Greek or Asiatic origin and would probably be well known to Philemon, at least by name. On the other hand Jesus Justus, who is honourably mentioned in the Colossian letter (iv. 11), but passed over here, may have been a Roman Christian.

^{23}Ἀσπάζεταί σε Ἐπαφρᾶς ὁ συναιχμάλωτός μου ἐν Χριστῷ Ἰησοῦ, ^{24}Μάρκος, Ἀρίσταρχος, Δημᾶς, Λουκᾶς, οἱ συνεργοί μου. ^{25}Ἡ χάρις τοῦ Κυρίου [ἡμῶν] Ἰησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν. ὁ συναιχμάλωτος] On the possible meanings of this title see Col. iv. 10, where it is given not to Epaphras but to Aristarchus. 25. Ἡ χάρις κ.τ.λ.] The same form of farewell as in Gal. vi. 18; comp. 2 Tim. iv. 22. ὑμῶν] The persons whose names are mentioned in the opening salutation.