mh_parser/vol_split/57 - Philemon/0 - Introduction.xml

<div2 id="Phm.i" n="i" next="Phm.ii" prev="Phm" progress="74.10%" title="Introduction">
<h2 id="Phm.i-p0.1">Philemon</h2>
<p class="Center" id="Phm.i-p1">Completed by <span class="smallcaps" id="Phm.i-p1.1">Jeremiah Smith</span>.</p>
<hr/>
<pb id="Phm.i-Page_877" n="877"/>
<div class="Center" id="Phm.i-p1.3">
<p id="Phm.i-p2"><b>AN</b></p>
<h3 id="Phm.i-p2.1">EXPOSITION,</h3>
<h4 id="Phm.i-p2.2">W I T H   P R A C T I C A L   O B S E
R V A T I O N S,</h4>
<h5 id="Phm.i-p2.3">OF THE EPISTLE OF ST. PAUL TO</h5>
<h2 id="Phm.i-p2.4">P H I L E M O N.</h2>
<hr style="width:2in"/>
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<p class="indent" id="Phm.i-p3"><span class="smallcaps" id="Phm.i-p3.1">This</span> 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 class="indent" id="Phm.i-p4">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> <scripRef id="Phm.i-p4.1" osisRef="Bible:Isa.65.1" parsed="|Isa|65|1|0|0" passage="Isa 65:1">Isa. lxv. 1</scripRef>. 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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