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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<P><FONT SIZE=+3>Philemon</FONT>
<BR>Completed by J<FONT SIZE=-1>EREMIAH</FONT> S<FONT SIZE=-1>MITH</FONT>.</P>
<LI><A HREF="MHC57001.HTM">Chapter 1</A>
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<P><B>AN</B></P>
<P><FONT SIZE=+2>EXPOSITION,</FONT></P>
<P><FONT SIZE=+1>W I T H &nbsp; P R A C T I C A L &nbsp; O B S E R V A T I O N S,</FONT></P>
<P><FONT SIZE=-1>OF THE EPISTLE OF ST. PAUL TO</FONT></P>
<P><FONT SIZE=+3><B>P H I L E M O N.</B></FONT>
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<P> &nbsp; &nbsp; &nbsp;
T<FONT SIZE=-1>HIS</FONT>
epistle to Philemon is placed the last of those with the name of Paul
to them, perhaps because the shortest, and of an argument peculiar and
different from all the others; yet such as the Spirit of God, who
indited it, saw would, in its kind, be very instructive and useful in
the churches. The occasion of it was this:--Philemon, one of note and
probably a minister in the church of Colosse, a city of Phrygia, had a
servant named <I>Onesimus,</I> who, having purloined his goods, ran
away from him, and in his rambles came to Rome, where Paul was then a
prisoner for the gospel, and, providentially coming under his preaching
there, was, by the blessing of God, converted by him, after which he
ministered awhile to the apostle in bonds, and might have been further
useful to him, but, understanding him to be another man's servant, Paul
would not, without his consent, detain him, but sends him back with
this letter-commendatory, wherein he earnestly sues for his pardon and
kind reception.</P>
<P> &nbsp; &nbsp; &nbsp;
Before we enter on the exposition, such general things as follow may be
taken notice of from the epistle and what relates to it; namely,
I. The goodness and mercy of God to a poor wandering sinner, bringing
him by his gracious providence under the means, and making them
effectual to his conversion. Thus came he to be <I>sought of him that
asked not for him, and to be found of him that sought him not,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+65:1">Isa. lxv. 1</A>.
II. The great and endeared affection between a true convert and him
whom God used to be the instrument of his conversion. Paul regards this
poor fugitive now as his son in the faith, and terms him his <I>own
bowels;</I> and Onesimus readily serves Paul in prison, and would
gladly have continued to do so, would duty have permitted; but, being
another's servant, he must return and submit himself to his master, and
be at his disposal.
III. The tender and good spirit of this blessed apostle Paul. With what
earnestness does he concern himself for the poor slave! Being now,
through his preaching, reconciled to God, he labours for reconciliation
between him and his master. How pathetic a letter does he here write in
his behalf! Scarcely any argument is forgotten that could possible be
used in the case; and all are pressed with such force that, had it been
the greatest favour to himself that he was asking, he could not have
used more.
IV. The remarkable providence of God in preserving such a short writing
as this, that might be thought of little concern to the church, being
not only a letter to a particular person (as those to Timothy, and
Titus, and Gaius, and the elect lady, likewise were), but of a private
personal matter, namely, the receiving of a poor fugitive servant into
the favour and family of his injured master. What in this is there that
concerns the common salvation? And yet over this has there been a
special divine care, it being given (as the other scriptures were) by
<I>inspiration of God,</I> and in some sort, as they are, <I>profitable
for doctrine, for reproof, for correction, and for instruction in
righteousness.</I> God would have extant a proof and instance of his
rich and free grace for the encouragement and comfort of the meanest
and vilest of sinners, looking to him for mercy and forgiveness; and
for instruction to ministers and others not to despise any, much less
to judge them as to their final state, as if they were utter
cast-aways, but rather to attempt their conversion, hoping they may be
saved; likewise how to behave towards them. Joy must be on earth, as
well as there is in heaven, over one sinner who repenteth. Such must
now be loved, and helped, and confirmed in good, and furthered in it;
and, in their outward concerns, their comfort and welfare must be
consulted and promoted as much as possible. And, on their part, they
must be humble and grateful, acknowledging God and his instruments in
what good they have received, ready to all suitable returns, making
what reparation they can in case of injuries, and living a life of
thankfulness and obedience. To such purposes may this epistle have been
written and preserved. And perhaps,
V. There may be something further in all this; at least, by way of
allusion, it is applicable to the mediation and intercession of Christ
for poor sinners. We, like Onesimus, were revolters from God's service,
and had injured him in his rights. Jesus Christ finds us, and by his
grace works a change in us, and then intercedes for us with the Father,
that we may be received into his favour and family again, and past
offences may be forgiven; and we are sure that the <I>Father heareth
him always.</I> There is no reason to doubt but Paul prevailed with
Philemon to forgive and receive Onesimus: and more reason have we to be
confident that the intercession of Christ with the Father is prevalent
for the acceptance of all whose case he takes in hand and recommends to
him. From these general observations we come to the epistle itself.</P>
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