<pclass="intro"id="Phm.ii-p1">In this epistle we have, I. The preface, <scripRefid="Phm.ii-p1.1"osisRef="Bible:Phlm.1.1-Phlm.1.7"parsed="|Phlm|1|1|1|7"passage="Phm 1:1-7">ver. 1-7</scripRef>. II. The substance and body
of it, <scripRefid="Phm.ii-p1.2"osisRef="Bible:Phlm.1.8-Phlm.1.21"parsed="|Phlm|1|8|1|21"passage="Phm 1:8-21">ver. 8-21</scripRef>. And
then the conclusion, <scripRefid="Phm.ii-p1.3"osisRef="Bible:Phlm.1.22-Phlm.1.25"parsed="|Phlm|1|22|1|25"passage="Phm 1:22-25">ver. 22, to
<pclass="passage"id="Phm.ii-p2">1 Paul, a prisoner of Jesus Christ, and Timothy
<i>our</i> brother, unto Philemon our dearly beloved, and
fellowlabourer, 2 And to <i>our</i> 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.</p>
<pclass="indent"id="Phm.ii-p3">I. In the <scripRefid="Phm.ii-p3.1"osisRef="Bible:Phlm.1.1-Phlm.1.2"parsed="|Phlm|1|1|1|2"passage="Phm 1:1,2">first two verses</scripRef> 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.</p>
<pclass="indent"id="Phm.ii-p4">1. The persons writing: Paul, the
principal, who calls himself <i>a prisoner of Jesus Christ,</i>
that is, for Jesus Christ. To be a prisoner simply is no comfort
nor honour; but such as Paul was, <i>for the faith and preaching of
the gospel,</i> 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 <i>his son in the faith,</i>
but now, it is likely, grown more in years, he styles him <i>his
brother.</i> 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.</p>
<pclass="indent"id="Phm.ii-p5">2. The persons written to are <i>Philemon
and Apphia,</i> 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. <i>To Philemon our dearly beloved, and
fellow-labourer;</i> a good man he was, and probably a minister,
and on both accounts dearly beloved by Paul. <i>A lover of good
men</i> is one property of a good minister (<scripRefid="Phm.ii-p5.1"osisRef="Bible:Titus.1.8"parsed="|Titus|1|8|0|0"passage="Tit 1:8">Tit. i. 8</scripRef>), 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, <i>Archippus, and the church in Philemon's
house.</i> 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
<i>fellow-soldier.</i> He had called Philemon his
<i>fellow-labourer.</i> 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, <i>as those that
must give an account of them;</i> 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, <scripRefid="Phm.ii-p5.2"osisRef="Bible:2Tim.2.4"parsed="|2Tim|2|4|0|0"passage="2Ti 2:4">2 Tim. ii.
4</scripRef>. To those it is added, <i>And to the church in thy
house,</i> 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,</p>
<pclass="indent"id="Phm.ii-p6">II. The apostle's salutation of those named
by him (<scripRefid="Phm.ii-p6.1"osisRef="Bible:Phlm.1.3"parsed="|Phlm|1|3|0|0"passage="Phm 1:3"><i>v.</i> 3</scripRef>):
<i>Grace to you and peace from God our Father and the Lord Jesus
Christ.</i> 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 <i>grace and peace from God
in Christ;</i> he cannot give them himself, but he prays for them
from him who can bestow them. <i>Grace,</i> the free favour and
good-will of God, the spring and fountain of all blessings; <i>and
peace,</i> all good, as the fruit and effect of that grace. <i>To
you,</i> that is, be bestowed on you, and continued to you, with
the comfortable feeling and sense of it in yourselves. <i>From God
our Father and the Lord Jesus Christ.</i> 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
<scripRefid="Phm.ii-p6.2"osisRef="Bible:2Cor.13.14"parsed="|2Cor|13|14|0|0"passage="2Co 13:14">2 Cor. xiii. 14</scripRef> the
apostle's benediction is full: <i>The grace of the Lord Jesus
Christ, and the love of God, and the communion of the Holy Ghost,
be with you all, Amen.</i> 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. <i>Though there be no herd in the stall, and
the labour of the olive fail,</i> yet may such <i>rejoice in the
Lord, and joy in the God of their salvation,</i><scripRefid="Phm.ii-p6.3"osisRef="Bible:Hab.3.17-Hab.3.18"parsed="|Hab|3|17|3|18"passage="Hab 3:17,18">Hab. iii. 17, 18</scripRef>. <i>There are many that
say, Who will show us any good?</i> But, if God <i>lift up the
light of his countenance,</i> this will put more joy and gladness
into the heart than all worldly increase, <scripRefid="Phm.ii-p6.4"osisRef="Bible:Ps.4.6-Ps.4.7"parsed="|Ps|4|6|4|7"passage="Ps 4:6,7">Ps. iv. 6, 7</scripRef>. And <scripRefid="Phm.ii-p6.5"osisRef="Bible:Num.6.26"parsed="|Num|6|26|0|0"passage="Nu 6:26">Num. vi. 26</scripRef>, <i>The Lord lift up the light of
his countenance upon thee, and give thee peace.</i> In this is
summarily all good, and from this one fountain, God the <i>Father,
Son,</i> and <i>Spirit,</i> 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,</p>
<pclass="indent"id="Phm.ii-p7">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, <scripRefid="Phm.ii-p7.1"osisRef="Bible:Phlm.1.4-Phlm.1.7"parsed="|Phlm|1|4|1|7"passage="Phm 1:4-7"><i>v.</i>
4-7</scripRef>. 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.</p>
<pclass="indent"id="Phm.ii-p8">1. Here is the object of Paul's praises and
prayers for Philemon: <i>I thank my God, making mention of thee in
my prayers,</i><scripRefid="Phm.ii-p8.1"osisRef="Bible:Phlm.1.4"parsed="|Phlm|1|4|0|0"passage="Phm 1:4"><i>v.</i> 4</scripRef>.
Observe, (1.) God is the author of all the good that is in any, or
that is done by them. <i>From me is thy fruit found,</i><scripRefid="Phm.ii-p8.2"osisRef="Bible:Hos.14.8"parsed="|Hos|14|8|0|0"passage="Ho 14:8">Hos. xiv. 8</scripRef>. To him therefore is all
the praise due. <scripRefid="Phm.ii-p8.3"osisRef="Bible:1Chr.29.13-1Chr.29.14"parsed="|1Chr|29|13|29|14"passage="1Ch 29:13,14">1 Chron. xxix. 13,
14</scripRef>, <i>But</i> [or for] <i>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,</i> both wherewith to offer, and
the will and heart to do it. On this account (says he) <i>we thank
thee our God, and praise thy glorious name.</i> (2.) It is the
privilege of good men that their praises and prayers they come to
God as their God: <i>Our God, we thank thee,</i> said David; and
<i>I thank my God,</i> 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>I
thank my God, making mention of thee in my prayers;</i> 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. <i>Strive
with me, by your prayers to God for me,</i> said the apostle: and
what he desired for himself he surely practised on behalf of
others; so should all. <i>Pray one for another,</i> says James,
<pclass="indent"id="Phm.ii-p9">2. Here is the circumstance: <i>Always
making mention of thee. Always</i>—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.</p>
<pclass="indent"id="Phm.ii-p10">3. Here is the matter both of his praises
and prayers, in reference to Philemon.</p>
<pclass="indent"id="Phm.ii-p11">(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 <scripRefid="Phm.ii-p11.1"osisRef="Bible:Rom.1.8"parsed="|Rom|1|8|0|0"passage="Ro 1:8">Rom. i. 8</scripRef>,
<i>I thank my God</i> because <i>your faith is published throughout
the world;</i> and, in reference to the Colossians (<scripRefid="Phm.ii-p11.2"osisRef="Bible:Col.1.3-Col.1.4"parsed="|Col|1|3|1|4"passage="Col 1:3,4"><i>ch.</i> i. 3, 4</scripRef>), <i>We give
thanks to God since we heard of your faith in Christ Jesus.</i>
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
<i>loveth him that begat must and</i> will <i>love those also that
are begotten of him.</i> The apostle joins them in that (<scripRefid="Phm.ii-p11.3"osisRef="Bible:Col.1.3-Col.1.4"parsed="|Col|1|3|1|4"passage="Col 1:3,4">Col. i. 3, 4</scripRef>), <i>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.</i> 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 <i>his bowels.</i> 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: <i>Hearing of thy love
and faith, which thou hast towards the Lord Jesus, and towards all
saints.</i> 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,</p>
<pclass="indent"id="Phm.ii-p12">(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
<i>light might so shine before men that they, seeing their good
works, might</i> be stirred up to imitate them, and to <i>glorify
their Father who is in heaven.</i> 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.</p>
<pclass="indent"id="Phm.ii-p13">4. He adds a reason, both of his prayer and
his praises (<scripRefid="Phm.ii-p13.1"osisRef="Bible:Phlm.1.7"parsed="|Phlm|1|7|0|0"passage="Phm 1:7"><i>v.</i> 7</scripRef>):
<i>For "we have great joy and consolation in thy love, because the
bowels of the saints are refreshed by thee, brother.</i> 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. <i>The administration of this service not only
supplieth the want of the saints, but is abundant also by many
<pclass="passage"id="Phm.ii-p14">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 <i>thee,</i> 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 <i>thee</i> ought, put that on mine account;
19 I Paul have written <i>it</i> with mine own hand, I will repay
<i>it:</i> 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
<i>be</i> with your spirit. Amen.</p>
<pclass="indent"id="Phm.ii-p15">We have here,</p>
<pclass="indent"id="Phm.ii-p16">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, <scripRefid="Phm.ii-p16.1"osisRef="Bible:Phlm.1.8-Phlm.1.21"parsed="|Phlm|1|8|1|21"passage="Phm 1:8-21"><i>v.</i>
8-21</scripRef>. The</p>
<pclass="indent"id="Phm.ii-p17">1<i>st Argument</i> is taken from what was
before noted, and is carried in the illative <i>wherefore:</i>
"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; <i>refresh the bowels of Onesimus and mine
also,</i> 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. "<i>Be not weary of well-doing,</i> go on as thou art able,
and as new objects and occasions occur, to do the same still."
The</p>
<pclass="indent"id="Phm.ii-p18">2<i>nd Argument</i> is from the authority
of him that was now making this request to him: <i>I might be very
bold in Christ to enjoin thee that which is convenient,</i>
<scripRefid="Phm.ii-p18.1"osisRef="Bible:Phlm.1.8"parsed="|Phlm|1|8|0|0"passage="Phm 1:8"><i>v.</i> 8</scripRef>. 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</p>
<pclass="indent"id="Phm.ii-p19">3<i>rd Argument,</i> Waiving the authority
which yet he had to require, he chooses to entreat it of him
(<scripRefid="Phm.ii-p19.1"osisRef="Bible:Phlm.1.9"parsed="|Phlm|1|9|0|0"passage="Phm 1:9"><i>v.</i> 9</scripRef>): <i>Yet for
love's sake I rather beseech thee.</i> 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</p>
<pclass="indent"id="Phm.ii-p20">4<i>th Argument,</i> When any circumstance
of the person pleading gives additional force to his petition, as
here: <i>Being such a one as Paul the aged, and now also a prisoner
of Jesus Christ.</i> 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</p>
<pclass="indent"id="Phm.ii-p21">5<i>th Argument,</i> From the spiritual
relation now between Onesimus and himself: <i>I beseech thee for my
son Onesimus, whom I have begotten in my bonds,</i><scripRefid="Phm.ii-p21.1"osisRef="Bible:Phlm.1.10"parsed="|Phlm|1|10|0|0"passage="Phm 1:10"><i>v.</i> 10</scripRef>. "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
<scripRefid="Phm.ii-p21.2"osisRef="Bible:Phil.1.14"parsed="|Phil|1|14|0|0"passage="Php 1:14">Phil. i. 14</scripRef>, <i>Many
brethren, waxing confident by my bonds, are much more bold to speak
the word of the Lord without fear.</i> 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: <i>My
son, whom I have begotten in my bonds;</i> 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</p>
<pclass="indent"id="Phm.ii-p22">6<i>th Argument</i> is from Philemon's own
interest: <i>Who in time past was to thee unprofitable, but now
profitable to thee and to me,</i><scripRefid="Phm.ii-p22.1"osisRef="Bible:Phlm.1.11"parsed="|Phlm|1|11|0|0"passage="Phm 1:11"><i>v.</i> 11</scripRef>. Observe, (1.) Unsanctified
persons are unprofitable persons; they answer not the great end of
their being and relations. Grace makes good for somewhat: "<i>In
time past unprofitable, but now profitable,</i> 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 <i>profitable.</i> 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,</p>
<pclass="indent"id="Phm.ii-p23">7<i>th Argument,</i> He urges Philemon from
the strong affection that he had to Onesimus. He had mentioned the
spiritual relation before, <i>My son begotten in my bonds;</i> and
now he signifies how dear he was to him: <i>Thou therefore receive
him, that is my own bowels,</i><scripRefid="Phm.ii-p23.1"osisRef="Bible:Phlm.1.12"parsed="|Phlm|1|12|0|0"passage="Phm 1:12"><i>v.</i> 12</scripRef>. "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 <i>slow to
anger, ready to forgive, and abundant in pardons.</i> And again,
an</p>
<pclass="indent"id="Phm.ii-p24">8<i>th Argument</i> 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
<pclass="indent"id="Phm.ii-p29">(1.) A confession of Onesimus's debt to
Philemon: <i>If he hath wronged thee, or oweth thee aught.</i> It
is not an <i>if</i> of doubting, but of illation and concession;
<i>seeing he hath wronged thee,</i> and thereby has become indebted
to thee; such an <i>if</i> as <scripRefid="Phm.ii-p29.1"passage="Col 3:1,2Pe 2:4">Col. iii. 1 and 2 Pet. ii. 4</scripRef>, &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,</p>
<pclass="indent"id="Phm.ii-p30">(2.) Paul here engages for satisfaction:
<i>Put that on my account; I Paul have written it with my own hand,
I will repay it.</i> 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 <i>surety for a
stranger</i> (<scripRefid="Phm.ii-p30.1"osisRef="Bible:Prov.11.15"parsed="|Prov|11|15|0|0"passage="Pr 11:15">Prov. xi.
15</scripRef>), 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 (<scripRefid="Phm.ii-p30.2"osisRef="Bible:Heb.7.22"parsed="|Heb|7|22|0|0"passage="Heb 7:22">Heb. vii. 22</scripRef>),
that he would be made <i>sin for us who knew no sin, that we might
be made the righteousness of God in him!</i> 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, <scripRefid="Phm.ii-p30.3"osisRef="Bible:Jer.32.9 Bible:Luke.16.5-Luke.16.7"parsed="|Jer|32|9|0|0;|Luke|16|5|16|7"passage="Jer 32:9,Lu 16:5-7">Jer. xxxii. 9, &c.; Luke xvi.
5-7</scripRef>. 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,</p>
<pclass="indent"id="Phm.ii-p31">(3.) The reason of things between him and
Philemon: "<i>Albeit, I do not say to thee how thou owest unto me
even thy own self besides;</i> 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 <i>per contra: Thou owest to me even thy
ownself besides.</i>" Observe, How great the endearments are
between ministers and those towards whom their endeavours have been
blessed to their conversion or spiritual edification! <i>If it had
been possible</i> (said Paul to the Galatians), <i>you would have
plucked out your own eyes, and have given them to me,</i><scripRefid="Phm.ii-p31.1"osisRef="Bible:Gal.4.15"parsed="|Gal|4|15|0|0"passage="Ga 4:15">Gal. iv. 15</scripRef>. On the other hand he
calls them his <i>children, of whom he travailed again, till Christ
was formed in them,</i> that is, the likeness of Christ more fully.
So <scripRefid="Phm.ii-p31.2"osisRef="Bible:1Thess.2.8"parsed="|1Thess|2|8|0|0"passage="1Th 2:8">1 Thess. ii. 8</scripRef>, <i>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.</i> 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, <i>the just for the unjust, that
he might bring us unto God.</i> "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</p>
<pclass="indent"id="Phm.ii-p32">13<i>th Argument</i> 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: <i>Yea, brother, let me have joy of
thee in the Lord: refresh my bowels in the Lord,</i><scripRefid="Phm.ii-p32.1"osisRef="Bible:Phlm.1.20"parsed="|Phlm|1|20|0|0"passage="Phm 1:20"><i>v.</i> 20</scripRef>. 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! "<i>Yea, brother,</i> or
<i>O my brother</i> (it is an adverb of wishing or desiring),
<i>let me have joy of thee in the Lord.</i> 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 <i>have joy of thee in the
Lord,</i> 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. "<i>Refresh my bowels in the Lord.</i> 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</p>
<pclass="indent"id="Phm.ii-p33">14<i>th Argument,</i> Lies in the good hope
and opinion which he expresses of Philemon: <i>Having confidence in
thy obedience, I wrote unto thee, knowing that thou wilt also do
more than I say,</i><scripRefid="Phm.ii-p33.1"osisRef="Bible:Phlm.1.21"parsed="|Phlm|1|21|0|0"passage="Phm 1:21"><i>v.</i>
21</scripRef>. 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. <scripRefid="Phm.ii-p33.2"osisRef="Bible:Isa.32.8"parsed="|Isa|32|8|0|0"passage="Isa 32:8">Isa. xxxii.
8</scripRef>, <i>The liberal deviseth liberal things.</i> 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.</p>
<pclass="indent"id="Phm.ii-p34">Thus far is the substance and body of the
epistle. We have,</p>
<pclass="indent"id="Phm.ii-p35">II. The conclusion, where,</p>
<pclass="indent"id="Phm.ii-p36">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: <i>But withal
prepare me also a lodging; for I trust that through your prayers I
shall be given unto you,</i><scripRefid="Phm.ii-p36.1"osisRef="Bible:Phlm.1.22"parsed="|Phlm|1|22|0|0"passage="Phm 1:22"><i>v.</i>
22</scripRef>. <i>But withal,</i> or <i>moreover.</i> 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,</p>
<pclass="indent"id="Phm.ii-p37">(1.) The thing requested: <i>Prepare me
also a lodging;</i> 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 (<scripRefid="Phm.ii-p37.1"osisRef="Bible:Rom.16.23"parsed="|Rom|16|23|0|0"passage="Ro 16:23">Rom. xvi. 23</scripRef>), <i>My
host, and of the whole church.</i> Onesiphorus is also
affectionately remembered by the apostle on this account (<scripRefid="Phm.ii-p37.2"osisRef="Bible:2Tim.1.16 Bible:2Tim.1.18"parsed="|2Tim|1|16|0|0;|2Tim|1|18|0|0"passage="2Ti 1:16,18">2 Tim. i. 16, 18</scripRef>), <i>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.</i></p>
<pclass="indent"id="Phm.ii-p38">(2.) Here is the ground of the apostle's
request: <i>For I trust that through your prayers I shall be given
unto you.</i> 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. <i>The fervent effectual prayer of the righteous
availeth much.</i> [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, <scripRefid="Phm.ii-p38.1"osisRef="Bible:Rom.15 Bible:Rom.30 Bible:2Cor.1.11 Bible:Eph.6.18-Eph.6.19 Bible:1Thess.5.25"parsed="|Rom|15|0|0|0;|Rom|30|0|0|0;|2Cor|1|11|0|0;|Eph|6|18|6|19;|1Thess|5|25|0|0"passage="Ro 15;30;2Co 1:11;Eph 6:18,19;1Th 5:25">Rom. xv. 30; 2 Cor. i. 11;
Eph. vi. 18, 19; 1 Thess. v. 25</scripRef>. 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>I trust that through your prayers,</i>
<b><i>charisthesomai hymin</i></b>—<i>I shall be freely bestowed
on you.</i> 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; <i>he gave gifts for
Saluting is wishing health and peace. Christianity is no enemy to
courtesy, but enjoins it, <scripRefid="Phm.ii-p39.2"osisRef="Bible:1Pet.3.8"parsed="|1Pet|3|8|0|0"passage="1Pe 3:8">1 Pet. iii.
8</scripRef>. It is a mere expression of love and respect, and a
means of preserving and nourishing them. <i>There salute thee
Epaphras, my fellow-prisoner in Christ Jesus.</i> 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. <i>Our dear fellow-servant</i> (said St.
Paul), <i>and for you a faithful minister of Christ</i> (<scripRefid="Phm.ii-p39.3"osisRef="Bible:Col.1.7"parsed="|Col|1|7|0|0"passage="Col 1:7">Col. i. 7</scripRef>), and ( <scripRefid="Phm.ii-p39.4"osisRef="Bible:Col.4.12-Col.4.13"parsed="|Col|4|12|4|13"passage="Col 4:12,13"><i>ch.</i> iv. 12, 13</scripRef>), <i>A servant of
Christ, always labouring for you in prayers. I bear him record that
he hath a great zeal for you,</i>&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 <i>prisoners in Christ Jesus,</i> 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. <i>My fellow-prisoner in Christ Jesus</i>
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.—<i>Marcus, Aristarchus, Demas,
Lucas, my fellow-labourers.</i> 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! <i>Marcus,</i>
cousin of Barnabas, and son of Mary, who was so hospitable to the
saints at Jerusalem (<scripRefid="Phm.ii-p39.5"osisRef="Bible:Col.4.10 Bible:Acts.12.12"parsed="|Col|4|10|0|0;|Acts|12|12|0|0"passage="Col 4:10;Ac 12:12">Col. iv.
10, Acts xii. 12</scripRef>), 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,
<scripRefid="Phm.ii-p39.6"osisRef="Bible:2Tim.4.11"parsed="|2Tim|4|11|0|0"passage="2Ti 4:11">2 Tim. iv. 11</scripRef>. He bids Mark
to be brought to him, <i>for he is profitable to me for the
ministry,</i> that is, of an evangelist. <i>Aristarchus</i> is
mentioned with Marcus (<scripRefid="Phm.ii-p39.7"osisRef="Bible:Col.4.10"parsed="|Col|4|10|0|0"passage="Col 4:10">Col. iv.
10</scripRef>), and called there by Paul his fellow-prisoner; and
speaking there of Marcus, sister's son to Barnabas, he adds,
<i>Touching whom you received commandments; if he come unto you,
receive him:</i> an evidence that he himself had received him, and
was reconciled to him. Next is <i>Demas,</i> who hitherto, it
seems, appeared not faulty, though he is censured (<scripRefid="Phm.ii-p39.8"osisRef="Bible:2Tim.4.10"parsed="|2Tim|4|10|0|0"passage="2Ti 4:10">2 Tim. iv. 10</scripRef>) as having forsaken
Paul, from <i>love of this present world.</i> 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 <scripRefid="Phm.ii-p39.9"osisRef="Bible:Col.4.14"parsed="|Col|4|14|0|0"passage="Col 4:14">Col. iv. 14</scripRef>.
<i>Lucas</i> is the last, that <i>beloved physician</i> and
evangelist, who came to Rome, companion with Paul, <scripRefid="Phm.ii-p39.10"osisRef="Bible:Col.4.14 Bible:2Tim.4.11"parsed="|Col|4|14|0|0;|2Tim|4|11|0|0"passage="Col 4:14;2Ti 4:11">Col. iv. 14; 2 Tim. iv. 11</scripRef>.
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 <i>pray the Lord of the
harvest to send forth labourers,</i> not loiterers, <i>into his
harvest,</i><scripRefid="Phm.ii-p39.11"osisRef="Bible:Matt.9.38"parsed="|Matt|9|38|0|0"passage="Mt 9:38">Matt. ix. 38</scripRef>.
And the people are extorted to <i>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,</i><scripRefid="Phm.ii-p39.12"osisRef="Bible:1Thess.5.12-1Thess.5.13"parsed="|1Thess|5|12|5|13"passage="1Th 5:12,13">1 Thess. v. 12, 13</scripRef>. <i>My
fellow-labourers,</i> 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,</p>
<pclass="indent"id="Phm.ii-p40">3. Here is the apostle's closing prayer and
Observe, (1.) What is wished and prayed for: <i>Grace,</i> 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: <i>Our Lord Jesus
Christ,</i> the Son of God, second Person in the Trinity, Lord by
natural right, <i>by whom, and for whom, all things were
created</i> (<scripRefid="Phm.ii-p40.2"osisRef="Bible:Col.1.16 Bible:John.1.1-John.1.3"parsed="|Col|1|16|0|0;|John|1|1|1|3"passage="Col 1:16;Joh 1:1-3">Col. i. 16,
John i. 1-3</scripRef>), <i>and who is heir of all things,</i> and,
as God-man and Mediator, who purchased us, and to whom we are given
by the Father. <i>Jesus,</i> the Saviour, <scripRefid="Phm.ii-p40.3"osisRef="Bible:Matt.1.21"parsed="|Matt|1|21|0|0"passage="Mt 1:21">Matt. i. 21</scripRef>. 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, <scripRefid="Phm.ii-p40.4"osisRef="Bible:Acts.10.38"parsed="|Acts|10|38|0|0"passage="Ac 10:38">Acts x.
38</scripRef>. In none but him were all these together and in such
eminence. <i>He was anointed with the oil of gladness above his
