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Matthew Henry’s Complete Commentary
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Matthew Henry |
P H I L E M O N.
CHAP. I.
In this epistle we have,
I. The preface,
II. The substance and body of it,
And then the conclusion,
| Apostolic Salutations; Gratitude on Philemon’s Behalf. | A. D. 62. |
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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
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,
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
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,
And
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,
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.
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,
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
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,”
| The Apostle’s Plea for Onesimus; Salutations. | A. D. 62. |
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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,
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
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,
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
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.
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.,
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
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
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.
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
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,
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.
Their gifts, and labours, and lives, all are for their benefit.
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
[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,
Saluting is wishing health and peace. Christianity is no enemy to
courtesy, but enjoins it,
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
(
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
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,
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
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
Lucas is the last, that beloved physician and evangelist,
who came to Rome, companion with Paul,
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,
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
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,
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,
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.
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