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<TITLE>Matthew Henry's Complete Commentary on the Whole Bible [Philemon, Introduction].</TITLE>
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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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<h3><a href="http://www.biblesnet.com" target="_blank">Back to Biblesnet.com Home Page</a>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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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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<P><FONT SIZE=+3>Philemon</FONT>
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<BR>Completed by J<FONT SIZE=-1>EREMIAH</FONT> S<FONT SIZE=-1>MITH</FONT>.</P>
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<LI><A HREF="MHC57001.HTM">Chapter 1</A>
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<A NAME="Page877"> </A>
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<CENTER>
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<P><B>AN</B></P>
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<P><FONT SIZE=+2>EXPOSITION,</FONT></P>
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<P><FONT SIZE=+1>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,</FONT></P>
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<P><FONT SIZE=-1>OF THE EPISTLE OF ST. PAUL TO</FONT></P>
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<P><FONT SIZE=+3><B>P H I L E M O N.</B></FONT>
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<HR SIZE=1 WIDTH=150>
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</P></CENTER>
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<P>
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T<FONT SIZE=-1>HIS</FONT>
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epistle to Philemon is placed the last of those with the name of Paul
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to them, perhaps because the shortest, and of an argument peculiar and
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different from all the others; yet such as the Spirit of God, who
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indited it, saw would, in its kind, be very instructive and useful in
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the churches. The occasion of it was this:--Philemon, one of note and
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probably a minister in the church of Colosse, a city of Phrygia, had a
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servant named <I>Onesimus,</I> who, having purloined his goods, ran
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away from him, and in his rambles came to Rome, where Paul was then a
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prisoner for the gospel, and, providentially coming under his preaching
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there, was, by the blessing of God, converted by him, after which he
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ministered awhile to the apostle in bonds, and might have been further
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useful to him, but, understanding him to be another man's servant, Paul
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would not, without his consent, detain him, but sends him back with
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this letter-commendatory, wherein he earnestly sues for his pardon and
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kind reception.</P>
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<P>
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Before we enter on the exposition, such general things as follow may be
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taken notice of from the epistle and what relates to it; namely,
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I. The goodness and mercy of God to a poor wandering sinner, bringing
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him by his gracious providence under the means, and making them
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effectual to his conversion. Thus came he to be <I>sought of him that
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asked not for him, and to be found of him that sought him not,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+65:1">Isa. lxv. 1</A>.
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II. The great and endeared affection between a true convert and him
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whom God used to be the instrument of his conversion. Paul regards this
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poor fugitive now as his son in the faith, and terms him his <I>own
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bowels;</I> and Onesimus readily serves Paul in prison, and would
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gladly have continued to do so, would duty have permitted; but, being
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another's servant, he must return and submit himself to his master, and
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be at his disposal.
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III. The tender and good spirit of this blessed apostle Paul. With what
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earnestness does he concern himself for the poor slave! Being now,
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through his preaching, reconciled to God, he labours for reconciliation
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between him and his master. How pathetic a letter does he here write in
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his behalf! Scarcely any argument is forgotten that could possible be
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used in the case; and all are pressed with such force that, had it been
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the greatest favour to himself that he was asking, he could not have
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used more.
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IV. The remarkable providence of God in preserving such a short writing
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as this, that might be thought of little concern to the church, being
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not only a letter to a particular person (as those to Timothy, and
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Titus, and Gaius, and the elect lady, likewise were), but of a private
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personal matter, namely, the receiving of a poor fugitive servant into
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the favour and family of his injured master. What in this is there that
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concerns the common salvation? And yet over this has there been a
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special divine care, it being given (as the other scriptures were) by
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<I>inspiration of God,</I> and in some sort, as they are, <I>profitable
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for doctrine, for reproof, for correction, and for instruction in
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righteousness.</I> God would have extant a proof and instance of his
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rich and free grace for the encouragement and comfort of the meanest
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and vilest of sinners, looking to him for mercy and forgiveness; and
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for instruction to ministers and others not to despise any, much less
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to judge them as to their final state, as if they were utter
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cast-aways, but rather to attempt their conversion, hoping they may be
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saved; likewise how to behave towards them. Joy must be on earth, as
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well as there is in heaven, over one sinner who repenteth. Such must
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now be loved, and helped, and confirmed in good, and furthered in it;
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and, in their outward concerns, their comfort and welfare must be
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consulted and promoted as much as possible. And, on their part, they
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must be humble and grateful, acknowledging God and his instruments in
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what good they have received, ready to all suitable returns, making
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what reparation they can in case of injuries, and living a life of
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thankfulness and obedience. To such purposes may this epistle have been
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written and preserved. And perhaps,
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V. There may be something further in all this; at least, by way of
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allusion, it is applicable to the mediation and intercession of Christ
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for poor sinners. We, like Onesimus, were revolters from God's service,
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and had injured him in his rights. Jesus Christ finds us, and by his
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grace works a change in us, and then intercedes for us with the Father,
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that we may be received into his favour and family again, and past
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offences may be forgiven; and we are sure that the <I>Father heareth
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him always.</I> There is no reason to doubt but Paul prevailed with
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Philemon to forgive and receive Onesimus: and more reason have we to be
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confident that the intercession of Christ with the Father is prevalent
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for the acceptance of all whose case he takes in hand and recommends to
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him. From these general observations we come to the epistle itself.</P>
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