Philemon 1

THis Epistle is different from the other Epistles, because it is written upon a particular Subject of more special concernment, that it was wrote by Paul it is not doubted, it has what he calleth his token in every Epistle, 2 Thess. 3.17. Who this Philemon was, is not so easily determined: Some have judged him a Phrygian, and of Coloss, see Col. 4.9. he appeareth to have been a Minister by Paul's calling him his fellow labourer, ver. 1. his Brother, ver. 7. his Partner, ver. 17. It is conjectured that he was one in the conversion, of whom God made use of Paul as an instrument from ver. 19, where Paul tells him, that he would not say that he owed unto him his own self. He seems to have been a man of some Estate, for he kept a Servant, and refreshed the bowels of the Saints. 7. He had a company of Christians in his house, ver. 2. The time when Paul wrote this Epistle is not certain, it was when he was aged, and a Prisoner, ver. 9. from whence it is evident that it was wrote from Rome; some think it was written before the Second Epistle to Timothy, because ver. 22. he speaks of hopes that he had of being restored to his liberty, ver. 22. and in his Epistle to Timothy, 2 Tim. 4.7. he seems to have no such hopes. He also here ver. 24. fends him the Salutation of Demas, who he says, 2 Tim. 4.10. had forsaken him. Others think it was wrote after that, when Demas was again returned to him, (but it is not so clear that he ever returned.) It is very probable that it was wrote much about the same time with the Epistle to the Colossians, for Col. chap. 4.9. mention is made of Onesimus as a faithful Brother; there is also mention made of Marcus, Aristarchus, Epaphras, Lucas, and Demas, and Archippus, who are all named in this Epistle, and no more are here named, but Apphia. The scope of the Epistle is evident to reconcile Onesimus to Philemon. Onesimus had been a Servant to Philemon, and it should seem had wronged him by purloining some of his goods. He came to Rome, and was there converted by Paul, being a Prisoner, ver. 10. The Apostle would not detain him, being another mans Servant, but sends him back with this recommendatory letter to his Master. This recommendation was the occasion, and is the matter of this Epistle. In the penning of which the Apostle shows himself as much an Orator, as he had in his Epistle to the Romans, and some other of his Epistles showed his skill at an Argument, for the Epistle is pen'd with great art, and many Topicks are used to persuade Philemon again to receive him into his service, some such, as would incline one to think, that Paul knew this Philemon was something covetous, and would be a little difficult to grant his request.

PAul, a prisoner of Jesus Christ That is, for the sake of Christ, for the Gospel, and for preaching of Jesus Christ;, and Timothy our brother from whence it is evident that Timothy was come to Paul at Rome, according to his desire, 2 Tim. 4.9, 22. before this Epistle was wrote, which manifesteth that Second Epistle not to have been the last he wrote; the Apostle useth to join some others with himself in his Salutation, So thenes 1 Cor. 1. 1 Timothy 2 Cor. 1.1. Phil. 1.1. Col. 1.1. 1 Thess. 1.1. (where Sylvanus also is added) from whence it appeareth that Timothy was Pauls ordinary Companion, and the Apostle shows his Humility in joining the name of so young a man with his own;, unto Philemon our dearly beloved, and fellow labourer whence we gather that Philemon was not a Christian only, but a Minister, probably one of the Ministers in Coloss in Phrygia, for it appeareth Col. 4.9. that Onesimus his Servant was a Colossian..

And to our beloved Apphia Apphia was the Roman Name of a Woman, the naming of her before Archippus (a Minister) makes it probable she was Philemons Wife., and Archippus It appears this Archippus was a Minister from Colos. 4.17., our fellow-souldier He calleth him his fellow-Souldier, because he was ingaged in some of those many dangers Paul incountred, but we are not told in Scripture which., and to the church in thy house All those Christians that live in thy Family, we have the like expression, Rom. 16.5. 1 Cor. 16.19. Col. 4.15. the Apostle does not alwaies by the term Church signifie a body under Ecclesiastical Discipline, but sometimes calleth a Company of Christians ordinarily conversing together by that Name: Those who think the body of the Church were wont constantly to meet in Philemon's House, seem not to consider how the dangers of those times made such a thing hardly practicable..

Grace unto you, and peace from God our Father, and the Lord Jesus Christ The common salutation, vid. the notes on Rom. 1.7. 1 Cor. 1.3. 2 Cor. 1.2, &c..

I thank my God, making mention of thee alwaies in my prayers See the Annotat. on 2 Tim. 1.3..

Hearing of thy love Thy love to God and to the Saints, ver. 7. the Apostle putteth Love here before Faith, contrary to the true order of those spiritual habits, for Love must be the Fruit of Faith which worketh by love, and to his own order in other places, 1 Tim. 2 7. 2 Tim. 1.13. possibly to show us that he spake of that Love, which is conjoyned with Faith, and of that Faith, which shows its truth by Love. and faith Faith in Christ., which thou hast towards the Lord Jesus That Faith which thou hast in Christ, reposing thy confidence in him for Salvation, and that love which worketh in thee towards Christ., and toward all saints And is seen in thy readiness to do good to all Christians, such especially as are Saints indeed, because thy goodness extendeth not to God, thou shewest it to the Saints that are in the Earth, and to the excellent like David, Psal. 16.3..

That the communication of thy faith The word sometimes signifieth communion, in all which there is a mutual communication betwixt those with whom the communion is. That thou mayest declare that thou hast the same common Faith with us, thou communicatest the fruits of it., may become effectuall And shewest that it is not a dead inoperative Faith, but the true Faith of Gods Elect, Titus 1.1. working by Love, Gal. 5.6. and showing it self by good works, Iam. 2.18., by the acknowledging of every good thing which is in you in Christ Jesus That every good thing, every good habit of Grace which Jesus Christ has wrought in thy Soul might be acknowledged by others (the Servants of Christ) to whom thou declarest thy Love and Goodness..

For we have great joy, and consolation in thy love Thy Love does not extend only to the poor distressed Saints helped, and releived by thee, but it has its effect upon others together with my self, it is a wonderful joy, and comfort to us to hear, that God has so opened, and enlarged thy heart, the fruit of Grace in one, are a true cause of joy, and thanksgiving to all Christians, because God by them is glorified., because the bowels of the saints are refreshed by thee, brother The Saints, or the bowels of the Saints,, are brought to a rest, as travellers after their journey, or labourers after their days labour, when they come to sit still..

Wherefore, though I might be much bold in Christ In the Greek it is wherefore having much, boldness, liberty or freedom of speech, or much power and authority or right as Heb. 10.19. for Christs sake, being Christs Apostle, or speaking for the sake of Christ., to injoyn thee To command thee, authoritatively., that which is convenient, things that are expedient, or convenient fit for thee to do. My office authorizeth me in such cases..

Yet for loves sake Writing to thee in a cause of Love, where so good, and charitable a man may have an opportunity to express his charity. Or rather, out of my Love and Kindness to thee, persuading me that I need not use my Apostolical authority to such a brother, and friend I beseech thee I rather beseech thee, being such a one as Paul the aged being such a one as Paul now much in years, and not like to trouble thee long with any request. Or Paul the Elder by office, one who is thy brother in the Ministry., and now also a prisoner of Jesus Christ And now a Prisoner for Christs sake, and so cannot personally speak to thee, and I know such is thy piety, that my being a sufferer for the sake of Christ, will not render my petition to thee less acceptable or to be regarded less..

I beseech thee for my son Onesimus Onesimus lately thy servant (the same mentioned Col. 4.9.) but my Son., whom I have begotten in my bonds Not naturally, but spiritually, to whom I have been a spiritual Father, and begotten him to Christ in my old age, and while I have been here suffering as a Prisoner..

Which in time past was to thee unprofitable e: but now profitable to thee and me But now, profitable, one that may be profitable to thee having learned Christ, and to me, who have used him in my service, and whose conversion will add to my crown.., he useth a soft word, for it appears ver. 18. he had wronged him; taking away some of his Goods, and running away with them, without Philemon's knowledge, which made him doubly criminal.

Whom I have sent again He comes not of his own head, but upon my persuasion, and upon my errand: thou therefore receive him I therefore beseech thee, to receive him kindly, and entertain him in thy house., that is my own bowels Whom I love, as I love my own Soul, thou canst not therefore be unkind to him, but it will reflect upon me..

Whom I would have retained with me, that in thy stead, he might have ministred unto me in the bonds of the gospel I have such an opinion of his sincerity, that I would willingly have kept him with me that he might while I am a Prisoner for the Gospel of Christ, have done those offices for me, which thou wouldst have done, hadst thou been here..

But without thy mind I would do nothing But he was thy servant, and I would not do it without thy knowledge, and consent, that it might not be thought that thou hadst done me a kindness necessarily, but that thou mightest do it freely, which seems to argue that St. Paul expected, that he being reconciled to Onesimus should send him back to Paul: unless he means the benefit done to Onesimus, in not revenging the wrong he had done him should not be of Necessity because he was out of his reach, but freely having him first in his power:, that thy benefit should not be as it were of necessity but willingly k.

For perhaps he therefore departed for a season, that thou shouldst receive him for ever Onesimus in departing designed no such thing, but possibly God in the wisdom of his Providence suffered him to depart from thee, and to fall into theft, that he might upon that occasion come to a quicker sense, and conviction of sin, and see a need of a Saviour and being turned from sin unto God, and imbraced Christ our common Saviour, thou mightest receive, love, and imbrace him, for ever, this ever, in this life, that is, so long as you both should live..

Not now as a servant Not now merely as a Servant., but above a servant But as one that deserveth much more kindness then a Servant., a brother beloved Being a Christian deservedly to be loved., specially to me Especially of me who have a spiritual relation to him, as the instrument of his conversion, and as he has been useful in ministring to me in Prison., but how much more unto thee, both in the flesh, and in the Lord But how much more to thee to whom he stands not only in the relation of a Brother, being converted to the Christian Faith, but in the Flesh, as thy Kinsman, or thy Servant, or one of thy Family, or thy Countrey man, one of the same Town and Place..

If thou count me therefore a partner, one with whom thou hast communion, a partner in the same Grace of the Gospel, and in the same trials and afflictions of the Gospel., receive him as my self Do not only forgive him, but kindly entertain him, who is my friend, as thou wouldst do my self..

If he has wronged thee, or oweth thee ought, If he has any way been unfaithful, if he has taken any thing from thee, or be in thy debt., put that on my account Charge that upon me, let me be accountable to thee for it..

I Paul have written it with my own hand, I will repay it Thou hast it here under my hand, I take upon me to satisfie thee Onesimus his debt, yet, albeit I do not say unto thee, how thou owest unto me even thy own self besides I could tell thee, that thou owest me more then it can be, even thy own self, God having made use of me as an instrument to convert, and turn thee unto God. Such persons are great debtors to their spiritual Fathers, Rom. 15.27..

Yea, brother The particle is used in swearing, affirming, persuading, intreating, the latter seemeth here most proper, as much as of all love, brother., let me have joy of thee in the Lord It will rejoice my heart, to see thee charitable and obedient to my Monitions, let me have a spiritual joy from thy satisfaction of me in what I desire.: refresh my bowels in the Lord Either Onesimus whom ver. 12. he had called his bowells. Or my inward man..

Having confidence in thy obedience I have not written this without a confidence that thou in this thing wilt do what I desire of thee., I wrote unto thee, knowing that thou wilt also do more then I say But I write it out of my affection to poor Onesimus, and desire to help him not doubting of thy readiness to do the thing..

But withall, prepare me also a lodging, For I trust that through your prayers I shall be given to you This would incline one to think that this Epistle was written, before the second Epistle to Timothy, for there chap. 4.6, 7, 8. he seems to have other apprehensions: yet it is plain Timothy was with Paul, when he wrote this, which he was not when that second Epistle was written, as appears from chap. 4.9, 21. Here upon a confidence that through the help of the Churches Prayers, he should again come to them, he writeth to Philemon to prepare him a lodging..

There salute thee Epaphras my fellow-prisoner in Christ Jesus We read of this Epaphras, Col. 1.7. where he is called Pauls fellow Servant, and a faithful Minister of Christ, he was with Paul at Rome, Col. 4.12. but there is no mention of him as a Prisoner, but now he was a fellow Prisoner with Paul, either in the same place, or upon the same account..

Marcus, Aristarchus, Demas, Lucas my fellow labourers All Ministers of the Gospel, they are also named, Colos. 4.10.14. they were all at this time at Rome with Paul, see Acts 12.12.25. and 15.37, 39. and 19.29. and 20.4. and 27.2. 2 Tim. 4.10..

The grace of our Lord Jesus Christ be with your spirit. Amen See the Notes on Gal. 6.18. see also Rom. 16.24. 1 Cor. 16.23. Phil. 4.23. 2 Thess. 3.18. with your spirit is the same as with you. By the grace of our Lord Jesus Christ, he means the spirit of Christ in all its gracious emanations, we have his meaning fully, 2 Cor. 13.14. The grace of our Lord Iesus Christ, and the love of God, and the Communion of the Holy Ghost, be with you all. Amen, is a particle of Praying and affirming, by which he declareth his earnest desire it might be so, and also his Faith that it should be so. Nor does he pray for Philemon alone, (though the Epistle chiefly concerned him) but for all those who at Colosse had with him obtained like precious Faith..