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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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[<A HREF="MHC57000.HTM">Previous</A>]
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<TD ALIGN="RIGHT" VALIGN="TOP">
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>P H I L E M O N.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. I.</FONT>
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<FONT SIZE=-1>
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<P>
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In this epistle we have,
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I. The preface,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Phm+1:1-7">ver. 1-7</A>.
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II. The substance and body of it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Phm+1:8-21">ver. 8-21</A>.
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And then the conclusion,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Phm+1:22-25">ver. 22, to the end</A>.</P>
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<A NAME="Phm1_1"> </A>
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<A NAME="Phm1_2"> </A>
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<A NAME="Phm1_3"> </A>
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<A NAME="Phm1_4"> </A>
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<A NAME="Phm1_5"> </A>
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<A NAME="Phm1_6"> </A>
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<A NAME="Phm1_7"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Apostolic Salutations; Gratitude on Philemon's Behalf.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 62.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 Paul, a prisoner of Jesus Christ, and Timothy <I>our</I> brother,
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unto Philemon our dearly beloved, and fellowlabourer,
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2 And to <I>our</I> beloved Apphia, and Archippus our fellowsoldier,
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and to the church in thy house:
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3 Grace to you, and peace, from God our Father and the Lord
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Jesus Christ.
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4 I thank my God, making mention of thee always in my prayers,
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5 Hearing of thy love and faith, which thou hast toward the
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Lord Jesus, and toward all saints;
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6 That the communication of thy faith may become effectual by
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the acknowledging of every good thing which is in you in Christ
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Jesus.
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7 For we have great joy and consolation in thy love, because
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the bowels of the saints are refreshed by thee, brother.
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</FONT></P>
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<P>
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I. In the
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Phm+1:1,2">first two verses</A>
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of the preface we have the persons from and to whom it is written, with
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some annexed note or title, implying somewhat of argument to the
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purpose of the letter.</P>
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<P>
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1. The persons writing: Paul, the principal, who calls himself <I>a
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prisoner of Jesus Christ,</I> that is, for Jesus Christ. To be a
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prisoner simply is no comfort nor honour; but such as Paul was, <I>for
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the faith and preaching of the gospel,</I> this was true glory, and
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proper to move Philemon upon the request made to him by such a one. A
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petition from one suffering for Christ and his gospel would surely be
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tenderly regarded by a believer and minister of Christ, especially when
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strengthened too with the concurrence of Timothy, one eminent in the
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church, sometimes called by Paul <I>his son in the faith,</I> but now,
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it is likely, grown more in years, he styles him <I>his brother.</I>
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What could be denied to two such petitioners? Paul is not slight in
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serving a poor convert; he gets all the additional help he can in
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it.</P>
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<P>
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2. The persons written to are <I>Philemon and Apphia,</I> and with them
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Archippus, and the church in Philemon's house. Philemon, the master of
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Onesimus, was the principal, to whom the letter is inscribed, the head
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of the family, in whom were the authority and power of taking in or
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shutting out, and whose property Onesimus was: with him therefore
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chiefly lay the business. <I>To Philemon our dearly beloved, and
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fellow-labourer;</I> a good man he was, and probably a minister, and on
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both accounts dearly beloved by Paul. <I>A lover of good men</I> is one
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property of a good minister
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+1:8">Tit. i. 8</A>),
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and especially must such love those who labour with them in the work of
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the gospel, and who are faithful therein. The general calling as
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Christians knits those together who are Christian; but, when
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conjunction in the special calling as ministers is added, this will be
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further endearing. Paul, in the highest degree of ministry, not only
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calls Timothy, an evangelist, his brother, but Philemon, an ordinary
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pastor, his dearly beloved fellow-labourer--an example of humility and
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condescension, and of all affectionate regards, even in those that are
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highest in the church, towards others that are labourers in the same
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special heavenly calling. With Philemon Apphia is joined, probably his
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yoke-fellow; and, having a concern in the domestic affairs, the apostle
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directs to her likewise. She was a party offended and injured by
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Onesimus, and therefore proper to be taken notice of in a letter for
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reconciliation and forgiveness. Justice and prudence would direct Paul
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to this express notice of her, who might be helpful in furthering the
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good ends of his writing. She is set before Archippus, as more
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concerned and having more interest. A kind conjunction there is in
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domestic matters between husband and wife, whose interests are one, and
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whose affections and actings must correspond. These are the principal
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parties written to. The less principal are, <I>Archippus, and the
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church in Philemon's house.</I> Archippus was a minister in the church
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of Colosse, Philemon's friend, and probably co-pastor with him; Paul
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might think him one whom Philemon would advise with, and who might be
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capable of furthering the good work of peace-making and forgiveness,
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and therefore might judge fit to put him in the inscription of the
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letter, with the adjunct of <I>fellow-soldier.</I> He had called
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Philemon his <I>fellow-labourer.</I> Ministers must look on themselves
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as labourers and soldiers, who must therefore take pains, and endure
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hardship; they must stand on their guard, and make good their post;
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must look on one another as fellow-labourers, and fellow-soldiers, who
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must stand together, and strengthen one another's hands and hearts in
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any work of their holy function and calling: they need see to it that
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they be provided with spiritual weapons, and skill to use them; as
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labourers they must minister the word, and sacraments, and discipline,
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and watch over souls, <I>as those that must give an account of
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them;</I> and, as soldiers, they must fight the Lord's battles, and not
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entangle themselves in the things of this life, but attend to the
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pleasing of him who hath chosen them to be soldiers,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ti+2:4">2 Tim. ii. 4</A>.
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To those it is added, <I>And to the church in thy house,</I> his whole
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family, in which the worship of God was kept up, so that he had, as it
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were, a church in his house. Observe,
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(1.) Families which generally may be most pious and orderly may yet
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have one or other in them impious and wicked. This was the aggravation
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of Onesimus's sin, that it was where he might and should have learned
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better; it is likely that he was secret in him misconduct, till his
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flight discovered him. Hearts are unknown but to God, till overt acts
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discover them.
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(2.) This one evil servant did not hinder Philemon's house from being
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called and counted a church, for the religious worship and order that
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were kept up in it; and such should all families be--nurseries of
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religion, societies where God is called on, his word is read, his
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sabbaths are observed, and the members are instructed in the knowledge
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of him and of their duty to him, neglect of which is followed with
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ignorance and all corruption. Wicked families are nurseries for hell,
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as good ones are for heaven.
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(3.) Masters and others of the family may not think it enough to be
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good, singly and severally in their personal capacities, but they must
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be socially so; as here Philemon's house was a church; and Paul, for
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some concern that all might have in this matter of Onesimus, directs to
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them all, that their affection as well as Philemon's might return to
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him, and that in their way and place they might further, and not
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hinder, the reconciliation wished and sought. Desirable it is that all
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in a family be well affected towards one another, for furthering their
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particular welfare and for the common good and benefit of all. On such
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accounts might it be that Paul inscribed his letter here so generally,
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that all might be the more ready to own and receive this poor convert,
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and to behave affectionately towards him. Next to this inscription
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is,</P>
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<P>
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II. The apostle's salutation of those named by him
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Phm+1:3"><I>v.</I> 3</A>):
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<I>Grace to you and peace from God our Father and the Lord Jesus
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Christ.</I> This is the token in every epistle; so the apostle writes.
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He is a hearty well-wisher to all his friends, and wishes for them the
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best things; not gold, nor silver, nor any earthly good, in the first
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or chief place, but <I>grace and peace from God in Christ;</I> he
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cannot give them himself, but he prays for them from him who can bestow
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them. <I>Grace,</I> the free favour and good-will of God, the spring
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and fountain of all blessings; <I>and peace,</I> all good, as the fruit
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and effect of that grace. <I>To you,</I> that is, be bestowed on you,
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and continued to you, with the comfortable feeling and sense of it in
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yourselves. <I>From God our Father and the Lord Jesus Christ.</I> The
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Holy Spirit also is understood, though not named; for all acts towards
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the creatures of the whole Trinity: from the Father, who is our Father
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in Christ, the first in order of acting as of subsisting; and from
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Christ, his favour and good-will as God, and the fruits of it through
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him as Mediator, God-man. It is in the beloved that we are accepted,
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and through him we have peace and all good things, who is, with the
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Father and Spirit, to be looked to and blessed and praised for all, and
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to be owned, not only as Jesus and Christ, but as Lord also. In
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+13:14">2 Cor. xiii. 14</A>
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the apostle's benediction is full: <I>The grace of the Lord Jesus
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Christ, and the love of God, and the communion of the Holy Ghost, be
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with you all, Amen.</I> Observe, Spiritual blessings are first and
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especially to be sought for ourselves and others. The favour of God and
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peace with him, as in itself it is the best and most desirable good, so
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is it the cause of all other, and what puts sweetness into every mercy
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and can make happy even in the want of all earthly things. <I>Though
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there be no herd in the stall, and the labour of the olive fail,</I>
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yet may such <I>rejoice in the Lord, and joy in the God of their
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salvation,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Hab+3:17,18">Hab. iii. 17, 18</A>.
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<I>There are many that say, Who will show us any good?</I> But, if God
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<I>lift up the light of his countenance,</I> this will put more joy and
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gladness into the heart than all worldly increase,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+4:6,7">Ps. iv. 6, 7</A>.
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And
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+6:26">Num. vi. 26</A>,
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<I>The Lord lift up the light of his countenance upon thee, and give
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thee peace.</I> In this is summarily all good, and from this one
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fountain, God the <I>Father, Son,</I> and <I>Spirit,</I> all comes.
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After this salutation of the apostle to Philemon, and his friends and
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family, for better making way still for his suit to him,</P>
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<P>
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III. He expresses the singular and affection he had for him, by
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thanksgiving and prayer to God in his behalf, and the great joy for the
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many good things he knew and heard to be in him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Phm+1:4-7"><I>v.</I> 4-7</A>.
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The apostle's thanksgiving and prayer for Philemon are here set forth
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by the object, circumstance, and matter of them, with the way whereby
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much of the knowledge of Philemon's goodness came to him.</P>
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<P>
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1. Here is the object of Paul's praises and prayers for Philemon: <I>I
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thank my God, making mention of thee in my prayers,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Phm+1:4"><I>v.</I> 4</A>.
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Observe,
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(1.) God is the author of all the good that is in any, or that is done
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by them. <I>From me is thy fruit found,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ho+14:8">Hos. xiv. 8</A>.
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To him therefore is all the praise due.
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ch+29:13,14">1 Chron. xxix. 13, 14</A>,
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<I>But</I> [or for] <I>who am I, and what is my people, that we should
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be able to offer so willingly after this sort? For all things come of
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thee,</I> both wherewith to offer, and the will and heart to do it. On
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this account (says he) <I>we thank thee our God, and praise thy
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glorious name.</I>
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(2.) It is the privilege of good men that their praises and prayers
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they come to God as their God: <I>Our God, we thank thee,</I> said
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David; and <I>I thank my God,</I> said Paul.
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(3.) Our prayers and praises should be offered up to God, not for
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ourselves only, but for others also. Private addresses should not be
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altogether with a private spirit, minding our own things only, but
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others must be remembered by us. We must be affected with joy and
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thankfulness for any good in them, or done by them, or bestowed on
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them, as far as is known to us, and seek for them what they need. In
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this lies no little part of the communion of saints. Paul, in his
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private thanksgivings and prayers, was often particular in remembering
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his friends: <I>I thank my God, making mention of thee in my
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prayers;</I> sometimes it may be by name, or at least having them
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particularly in his thoughts; and God knows who is meant, though not
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named. This is a means of exercising love, and obtaining good for
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others. <I>Strive with me, by your prayers to God for me,</I> said the
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apostle: and what he desired for himself he surely practised on behalf
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of others; so should all. <I>Pray one for another,</I> says James,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+5:16">v. 16</A>.</P>
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<P>
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2. Here is the circumstance: <I>Always making mention of thee.
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Always</I>--usually, not once or twice only, but frequently. So must we
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remember Christian friends much and often, as their case may need,
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bearing them in our thoughts and upon our hearts before our God.</P>
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<P>
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3. Here is the matter both of his praises and prayers, in reference to
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Philemon.</P>
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<P>
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(1.) Of his praises.
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[1.] He thanks God for the love which he heard Philemon had towards the
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Lord Jesus. He is to be loved as God superlatively, as his divine
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perfections require; and as related to us, the Lord, and our Lord, our
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Maker, Redeemer, and Saviour, who loved us, and gave himself for us.
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Paul thanks God for what he heard of this, the signal marks and
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expressions of it in Philemon.
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[2.] For his faith in Christ also. Love to Christ, and faith in him,
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are prime Christian graces, for which there is great ground of praise
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to God, where he has blessed any with them, as
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:8">Rom. i. 8</A>,
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<I>I thank my God</I> because <I>your faith is published throughout the
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world;</I> and, in reference to the Colossians
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Col+1:3,4"><I>ch.</I> i. 3, 4</A>),
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<I>We give thanks to God since we heard of your faith in Christ
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Jesus.</I> This is a saving grace, and the very principle of Christian
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life and of all good works.
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[3.] He praises God likewise for Philemon's love to all the saints.
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These two must go together; for he who <I>loveth him that begat must
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and</I> will <I>love those also that are begotten of him.</I> The
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apostle joins them in that
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Col+1:3,4">Col. i. 3, 4</A>),
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<I>We give thanks to God since we heard of your faith in Christ Jesus,
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and of the love which you have to all the saints.</I> These bear the
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image of Christ, which will be loved by every Christian. Different
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sentiments and ways in what is not essential will not make a difference
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of affection as to the truth, though difference in the degrees of love
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will be according as more or less of that image is discerned. Mere
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external differences are nothing here. Paul calls a poor converted
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slave <I>his bowels.</I> We must love, as God does, all saints. Paul
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thanked God for the good that was not only in the churches, but in the
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particular persons he wrote to, and though this too was known to him
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merely by report: <I>Hearing of thy love and faith, which thou hast
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towards the Lord Jesus, and towards all saints.</I> This was what he
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enquired after concerning his friends, the truth, and growth, and
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fruitfulness of their graces, their faith in Christ, and love to him
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and to all the saints. Love to saints, if it be sincere, will be
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catholic and universal love towards all saints; but faith and love,
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though in the heart they are hidden things, are known by the effects of
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them. Therefore,</P>
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<P>
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(2.) The apostle joins prayer with his praises, that the fruits of
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Philemon's faith and love might be more and more conspicuous, so as
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that the communication of them might constrain others to the
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|
acknowledgment of all the good things that were in him and in his house
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towards Christ Jesus; that their <I>light might so shine before men
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that they, seeing their good works, might</I> be stirred up to imitate
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them, and to <I>glorify their Father who is in heaven.</I> Good works
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must be done, not of vain-glory to be seen, yet such as may be seen to
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God's glory and the good of men.</P>
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<P>
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4. He adds a reason, both of his prayer and his praises
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Phm+1:7"><I>v.</I> 7</A>):
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<I>For "we have great joy and consolation in thy love, because the
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bowels of the saints are refreshed by thee, brother.</I> The good thou
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hast done and still doest is abundant matter of joy and comfort to me
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and others, who therefore desire you may continue and abound in such
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good fruits more and more, to God's honour and the credit of religion.
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<I>The administration of this service not only supplieth the want of
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the saints, but is abundant also by many thanksgivings unto God,</I>"
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+9:12">2 Cor. ix. 12</A>.</P>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Apostle's Plea for Onesimus; Salutations.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 62.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>8 Wherefore, though I might be much bold in Christ to enjoin
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thee that which is convenient,
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9 Yet for love's sake I rather beseech <I>thee,</I> being such an
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one as Paul the aged, and now also a prisoner of Jesus Christ.
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10 I beseech thee for my son Onesimus, whom I have begotten in
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my bonds:
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11 Which in time past was to thee unprofitable, but now
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profitable to thee and to me:
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12 Whom I have sent again: thou therefore receive him, that is,
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mine own bowels:
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13 Whom I would have retained with me, that in thy stead he
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might have ministered unto me in the bonds of the gospel:
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14 But without thy mind would I do nothing; that thy benefit
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should not be as it were of necessity, but willingly.
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15 For perhaps he therefore departed for a season, that thou
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shouldest receive him for ever;
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16 Not now as a servant, but above a servant, a brother
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beloved, specially to me, but how much more unto thee, both in
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|
the flesh, and in the Lord?
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17 If thou count me therefore a partner, receive him as myself.
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18 If he hath wronged thee, or oweth <I>thee</I> ought, put that on
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mine account;
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19 I Paul have written <I>it</I> with mine own hand, I will repay
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<I>it:</I> albeit I do not say to thee how thou owest unto me even
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|
thine own self besides.
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20 Yea, brother, let me have joy of thee in the Lord: refresh
|
|
my bowels in the Lord.
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21 Having confidence in thy obedience I wrote unto thee,
|
|
knowing that thou wilt also do more than I say.
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22 But withal prepare me also a lodging: for I trust that
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through your prayers I shall be given unto you.
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23 There salute thee Epaphras, my fellowprisoner in Christ
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Jesus;
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24 Marcus, Aristarchus, Demas, Lucas, my fellowlabourers.
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25 The grace of our Lord Jesus Christ <I>be</I> with your spirit.
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Amen.
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</FONT></P>
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<P>
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We have here,</P>
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<P>
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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,
|
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Phm+1:8-21"><I>v.</I> 8-21</A>.
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The</P>
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<P>
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|
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>
|
|
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|
<P>
|
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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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Phm+1:8"><I>v.</I> 8</A>.
|
|
|
|
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>
|
|
|
|
<P>
|
|
|
|
3<I>rd Argument,</I> Waiving the authority which yet he had to require,
|
|
he chooses to entreat it of him
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Phm+1:9"><I>v.</I> 9</A>):
|
|
|
|
<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>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Phm+1:10"><I>v.</I> 10</A>.
|
|
|
|
"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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+1:14">Phil. i. 14</A>,
|
|
|
|
<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>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Phm+1:11"><I>v.</I> 11</A>.
|
|
|
|
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>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Phm+1:12"><I>v.</I> 12</A>.
|
|
|
|
"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>
|
|
|
|
<P>
|
|
|
|
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 not,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Phm+1:13,14"><I>v.</I> 13, 14</A>.
|
|
|
|
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>I have sent him
|
|
back</I> to thee, that any good office of thine to me might not be
|
|
<I>of necessity, but willingly.</I> 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,</P>
|
|
|
|
<P>
|
|
|
|
9<I>th Argument,</I> That such a change was now wrought in Onesimus
|
|
that Philemon needed not fear his ever running from him, or injuring
|
|
him any more: <I>For perhaps he therefore departed for a season, that
|
|
thou shouldest receive him for ever,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Phm+1:15"><I>v.</I> 15</A>.
|
|
|
|
There are those of whom Solomon says, <I>If thou deliver them, thou
|
|
must do it again</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+19:19">Prov. xix. 19</A>);
|
|
|
|
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:
|
|
<I>Perhaps he therefore departed from thee for a season,</I> &c.
|
|
|
|
(2.) How tenderly still the sins of penitents are spoken of; he calls
|
|
it a <I>departure for a season,</I> instead of giving it the term that
|
|
it deserved. As overruled and ordered by God, it was <I>a
|
|
departure;</I> but in itself, and in respect of the disposition and
|
|
manner of the act, it was a <I>criminal going away.</I> 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: "<I>He departed for a season, that thou shouldst
|
|
receive him for ever,</I> that upon conversion he may return, and be a
|
|
faithful and useful servant to thee as long as he lives." <I>Bray a
|
|
fool in a mortar, yet will not his folly depart from him.</I> 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</P>
|
|
|
|
<P>
|
|
|
|
10<I>th Argument</I> is taken from the capacity under which Onesimus
|
|
now would return, and must be received by Philemon
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Phm+1:16"><I>v.</I> 16</A>):
|
|
|
|
"<I>Not now as a servant</I> (that is, not merely or so much), <I>but
|
|
above a servant</I> (in a spiritual respect), <I>a brother beloved,</I>
|
|
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.
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+101:6">Ps. ci. 6</A>,
|
|
|
|
<I>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.</I>
|
|
"Onesimus having now become such, receive and regard him as one that is
|
|
partaker of the same common faith, and so <I>a brother beloved,
|
|
specially to me</I> 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 <I>own bowels,</I> and other converts his <I>joy and crown. "A
|
|
brother beloved, specially to me, but how much more to thee, both in
|
|
the flesh and in the Lord;</I> 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</P>
|
|
|
|
<P>
|
|
|
|
11<I>th Argument,</I> From the communion of saints: <I>If thou count me
|
|
therefore a partner, receive him as myself,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Phm+1:17"><I>v.</I> 17</A>.
|
|
|
|
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? <I>Answer,</I> 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. <I>Objection,</I> But Onesimus had wronged as
|
|
well as offended his master. The answer to this makes a</P>
|
|
|
|
<P>
|
|
|
|
12<I>th Argument,</I> A promise of satisfaction to Philemon: <I>If he
|
|
hath wronged thee, or oweth thee aught,</I> &c.,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Phm+1:18,19"><I>v.</I> 18, 19</A>.
|
|
|
|
Here are three things:</P>
|
|
|
|
<P>
|
|
|
|
(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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Col+3:1,2Pe+2:4">Col. iii. 1
|
|
and 2 Pet. ii. 4</A>,
|
|
|
|
&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>
|
|
|
|
<P>
|
|
|
|
(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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+11:15">Prov. xi. 15</A>),
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+7:22">Heb. vii. 22</A>),
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+32:9,Lu+16:5-7">Jer. xxxii. 9, &c.; Luke xvi. 5-7</A>.
|
|
|
|
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>
|
|
|
|
<P>
|
|
|
|
(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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+4:15">Gal. iv. 15</A>.
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Th+2:8">1 Thess. ii. 8</A>,
|
|
|
|
<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>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Phm+1:20"><I>v.</I> 20</A>.
|
|
|
|
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>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Phm+1:21"><I>v.</I> 21</A>.
|
|
|
|
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.
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+32:8">Isa. xxxii. 8</A>,
|
|
|
|
<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>
|
|
|
|
<P>
|
|
|
|
Thus far is the substance and body of the epistle. We have,</P>
|
|
|
|
<P>
|
|
|
|
II. The conclusion, where,</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Phm+1:22"><I>v.</I> 22</A>.
|
|
|
|
<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>
|
|
|
|
<P>
|
|
|
|
(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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:23">Rom. xvi. 23</A>),
|
|
|
|
<I>My host, and of the whole church.</I> Onesiphorus is also
|
|
affectionately remembered by the apostle on this account
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ti+1:16,18">2 Tim. i. 16, 18</A>),
|
|
|
|
<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>
|
|
|
|
<P>
|
|
|
|
(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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&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</A>.
|
|
|
|
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
|
|
men, apostles,</I> &c.
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+4:8,11,12">Eph. iv. 8, 11, 12</A>.
|
|
|
|
Their gifts, and labours, and lives, all are for their benefit.
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+3:21,22">1 Cor. iii. 21, 22</A>,
|
|
|
|
<I>All things are yours, Apollos, Cephas,</I> &c.
|
|
|
|
[6.] In praying for faithful ministers, people in effect pray for
|
|
themselves: "<I>I trust I shall be given unto you,</I> for your
|
|
service, and comfort, and edification in Christ." See
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+4:15">2 Cor. iv. 15</A>.
|
|
|
|
[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.</P>
|
|
|
|
<P>
|
|
|
|
2. he sends salutations from one who was his fellow-prisoner, and four
|
|
more who were his fellow-labourers,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Phm+1:23,24"><I>v.</I> 23, 24</A>.
|
|
|
|
Saluting is wishing health and peace. Christianity is no enemy to
|
|
courtesy, but enjoins it,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+3:8">1 Pet. iii. 8</A>.
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Col+1:7">Col. i. 7</A>),
|
|
|
|
and
|
|
|
|
(
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Col+4:12,13"><I>ch.</I> iv. 12, 13</A>),
|
|
|
|
<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Col+4:10;Ac+12:12">Col. iv. 10, Acts xii. 12</A>),
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ti+4:11">2 Tim. iv. 11</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Col+4:10">Col. iv. 10</A>),
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ti+4:10">2 Tim. iv. 10</A>)
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Col+4:14">Col. iv. 14</A>.
|
|
|
|
<I>Lucas</I> is the last, that <I>beloved physician</I> and evangelist,
|
|
who came to Rome, companion with Paul,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Col+4:14;2Ti+4:11">Col. iv. 14; 2 Tim. iv. 11</A>.
|
|
|
|
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
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calling. Christ bids his disciples <I>pray the Lord of the harvest to
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send forth labourers,</I> not loiterers, <I>into his harvest,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+9:38">Matt. ix. 38</A>.
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And the people are extorted to <I>know those that labour among them,
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and are over them in the Lord, and to esteem them very highly in love
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for their work's sake,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Th+5:12,13">1 Thess. v. 12, 13</A>.
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<I>My fellow-labourers,</I> says the apostle: ministers must be helpers
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together of the truth; they serve the same Lord, in the same holy work
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and function, and are expectants of the same glorious reward; therefore
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they must be assistants to each other in furthering the interest of
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their great and common Master. Thus of the salutations, and then,</P>
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<P>
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3. Here is the apostle's closing prayer and benediction,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Phm+1:25"><I>v.</I> 25</A>.
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Observe,
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(1.) What is wished and prayed for: <I>Grace,</I> the free favour and
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love of God, together with the fruits and effects of it in all good
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things, for soul and body, for time and eternity. Observe, Grace is the
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best wish for ourselves and others; with this the apostle begins and
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ends.
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(2.) From whom: <I>Our Lord Jesus Christ,</I> the Son of God, second
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Person in the Trinity, Lord by natural right, <I>by whom, and for whom,
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all things were created</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Col+1:16;Joh+1:1-3">Col. i. 16, John i. 1-3</A>),
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<I>and who is heir of all things,</I> and, as God-man and Mediator, who
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purchased us, and to whom we are given by the Father. <I>Jesus,</I> the
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Saviour,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+1:21">Matt. i. 21</A>.
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We were lost and undone; he recovers us, and repairs the ruin. He saves
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by merit, procuring pardon and life for us; and by power, rescuing us
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from sin, and Satan, and hell, and renewing us to the likeness, and
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bringing us to the enjoyment, of God: thus is he Jesus; and Christ, the
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Messiah or anointed, consecrated and fitted to be king, priest, and
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prophet, to his church. To all those offices were there anointings
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under the law with oil, and to them was the Saviour spiritually
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anointed with the Holy Ghost,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+10:38">Acts x. 38</A>.
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In none but him were all these together and in such eminence. <I>He was
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anointed with the oil of gladness above his fellows,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+45:7">Ps. xlv. 7</A>.
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This Lord Jesus Christ is ours by original title to us, by gospel
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offers and gift, his purchase of us, and our own acceptance of him,
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resignation to him, and mystical union with him: <I>Our Lord Jesus
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Christ.</I> Observe, All grace to us is from Christ; he purchased, and
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he bestows it. <I>Of his fulness we all receive, and grace for
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grace,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+1:16">John i. 16</A>.
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<I>He filleth all in all,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+1:23">Eph. i. 23</A>.
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(3.) To whom: <I>Your spirit,</I> <B><I>meta tou pneumatos
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hymon,</I></B> not of Philemon only, but of all who were named in the
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inscription. <I>With your spirit,</I> that is, with you, the soul or
|
|
spirit being the immediate seat of grace, whence it influences the
|
|
whole man, and flows out in gracious and holy actings. All the house
|
|
saluted are here joined in the closing benediction, the more to remind
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and quicken all to further the end of the epistle.</P>
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<P>
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<I>Amen</I> is added, not only for strong and affectionate summing up
|
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the prayer and wish, <I>so let it be;</I> but as an expression of faith
|
|
that it will be heard, <I>so shall it be.</I> And what need we more to
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make us happy than to have <I>the grace of our Lord Jesus Christ with
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our spirit?</I> This is the usual benediction, but it may be taken here
|
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to have some special respect also to the occasion; the grace of Christ
|
|
with their spirits, Philemon's especially, would sweeten and mollify
|
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them, take off too deep and keen resentments of injuries, and dispose
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|
to forgive others as God for Christ's sake hath forgiven us.</P>
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