Matthew Henry’s Complete Commentary

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Matthew Henry Commentary on the Whole Bible (1721)

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Philemon

Completed by JEREMIAH SMITH.

Chapter 1

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AN

EXPOSITION,

W I T H   P R A C T I C A L   O B S E R V A T I O N S,

OF THE EPISTLE OF ST. PAUL TO

P H I L E M O N.

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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.

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