| Barnes' Notes on the Bible Not now as a servant - The adverb rendered "not now" (οὐκέτι ouketi), means "no more, no further, no longer." It implies that he had been before in this condition, but was not to be now; compare Matthew 19:6, "They are no more twain." They were once so, but they are not to be regarded as such now; Matthew 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; Luke 15:19, "And am no more worthy to be called thy son," though I once was; John 6:66, "And walked no more with him," though they once did; see also John 11:54; John 14:19; John 17:11; Acts 8:39; Galatians 4:7; Ephesians 2:19. This passage then proves that he had been before a servant - δοῦλος doulos - a slave. 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; see the Ephesians 6:5 note, and 1 Timothy 6:1 note. 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 (compare the notes at 1 Corinthians 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 was a slave, there is reason to think that he was of a most respectable character (compare the notes at Colossians 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 Plm 1:18 ("or oweth thee ought"), 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 - A Christian brother; compare the notes at 1 Timothy 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 that: (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 δοῦλος doulos - 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 may have sustained, 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 afterward 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. continued...
Clarke's Commentary on the BibleNot 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.
Gill's Exposition of the Entire BibleNot now as a servant,.... That is, not only as a servant, for a servant he was, and was to be received as such; his call by grace had not dissolved the civil relation that was between him and his master, though it had added to it something that was above it, and greater than it: but above a servant; in a higher condition, as the Arabic version renders it, than a servant; not barely considered in that relation, but as being in one much preferable to it: a brother beloved, specially to me; a brother in Christ, and to be beloved on that account, as he was especially by the apostle, who had been the instrument of his conversion; see Colossians 4:9. But how much more unto thee, both in the flesh and in the Lord? both in a natural and civil sense, as being of the same nation and country, and as being part of his family, his servant, and now become an useful and profitable one; and, in a spiritual sense, being in the Lord, belonging to the Lord Jesus, to that family which is named of him, being a fellow citizen with the saints, and of the household of God, and therefore must be doubly dear to him.
Vincent's Word StudiesNot now (οὐκέτι) Rev., more correctly, no longer. The negative adverb οὐκέτι states the fact absolutely, not as it may be conceived by Philemon (μηκέτι) However Philemon may regard Onesimus, as a fact he is now no longer as a slave. Above (ὑπέρ) Rev., more than. More than a slave - a whole man. Especially (μάλιστα) Connect with beloved. Especially to me as compared with other Christians. How much more (πόσῳ μᾶλλον) Beloved most to Paul, how much more than most to Philemon, since he belonged to him in a double sense, as a slave and as a Christian brother: in the flesh and in the Lord. "In the flesh Paul had the brother for a slave: in the Lord he had the slave for a brother" (Meyer).
Geneva Study BibleNot now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the {h} flesh, and in the Lord? (h) Because he is your servant, as other servants are, and because he is the Lord's servant, you must love him both for the Lord's sake and for your own sake.
People's New Testament 1:16 Not now as a servant. His relation is changed. But above a servant, a brother. He is more than a servant, a Christian brother, beloved, especially to me. See Phm 1:12. How much more unto thee, both in the flesh, and in the Lord. He has both temporal, fleshly relations to thee (those of master and servant), and besides is your brother in Christ. Both these ties ought to bind him to you. The gospel held Christian masters responsible for both the moral and the physical welfare of their servants.
Wesley's Notes 1:16 In the flesh - As a dutiful servant. In the Lord - As a fellow - Christian.
Jamieson-Fausset-Brown Bible Commentary16. 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.
Matthew Henry's Concise Commentary1:15-22 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.
Matthew Henry's Whole Bible CommentaryVerses 8-25 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. 1:14, 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. 19:19); 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, etc. (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. 101:6, 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, etc., 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. 3:1 and 2 Pt. 2:4, etc. 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. 11:15), 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. 7:22), 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. 32:9, etc.; Lu. 16:5-7. 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. 4:15. 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 Th. 2:8, 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. 32:8, 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. 16:23), My host, and of the whole church. Onesiphorus is also affectionately remembered by the apostle on this account (2 Tim. 1:16, 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. 15:30; 2 Co. 1:11; Eph. 6:18, 19; 1 Th. 5:25. 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, charistheµsomai 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, etc. Eph. 4:8, 11, 12. Their gifts, and labours, and lives, all are for their benefit. 1 Co. 3:21, 22, All things are yours, Apollos, Cephas, etc. [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 Co. 4:15. [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. |
