Philemon 1:8

We have here,

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, Plm 1:8-21. The

1st Argument is taken from what was before noted, and is carried in the illative wherefore: "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; refresh the bowels of Onesimus and mine also, 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. "Be not weary of well-doing, go on as thou art able, and as new objects and occasions occur, to do the same still." The

2nd Argument is from the authority of him that was now making this request to him: I might be very bold in Christ to enjoin thee that which is convenient, Plm 1:8. 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

3rd Argument, Waiving the authority which yet he had to require, he chooses to entreat it of him (Plm 1:9): Yet for love's sake I rather beseech thee. 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

4th Argument, When any circumstance of the person pleading gives additional force to his petition, as here: Being such a one as Paul the aged, and now also a prisoner of Jesus Christ. 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

5th Argument, From the spiritual relation now between Onesimus and himself: I beseech thee for my son Onesimus, whom I have begotten in my bonds, Plm 1:10. "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 Phi 1:14, Many brethren, waxing confident by my bonds, are much more bold to speak the word of the Lord without fear. 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: My son, whom I have begotten in my bonds; 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

6th Argument is from Philemon's own interest: Who in time past was to thee unprofitable, but now profitable to thee and to me, Plm 1:11. Observe, (1.) Unsanctified persons are unprofitable persons; they answer not the great end of their being and relations. Grace makes good for somewhat: "In time past unprofitable, but now profitable, 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 profitable. 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,

7th Argument, He urges Philemon from the strong affection that he had to Onesimus. He had mentioned the spiritual relation before, My son begotten in my bonds; and now he signifies how dear he was to him: Thou therefore receive him, that is my own bowels, Plm 1:12. "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 slow to anger, ready to forgive, and abundant in pardons. And again, an

8th Argument 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, Plm 1:13, Plm 1:14. 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 have sent him back to thee, that any good office of thine to me might not be of necessity, but willingly. 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,

9th Argument, That such a change was now wrought in Onesimus that Philemon needed not fear his ever running from him, or injuring him any more: For perhaps he therefore departed for a season, that thou shouldest receive him for ever, Plm 1:15. There are those of whom Solomon says, If thou deliver them, thou must do it again (Pro 19:19); 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: Perhaps he therefore departed from thee for a season, etc. (2.) How tenderly still the sins of penitents are spoken of; he calls it a departure for a season, instead of giving it the term that it deserved. As overruled and ordered by God, it was a departure; but in itself, and in respect of the disposition and manner of the act, it was a criminal going away. 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: "He departed for a season, that thou shouldst receive him for ever, that upon conversion he may return, and be a faithful and useful servant to thee as long as he lives." Bray a fool in a mortar, yet will not his folly depart from him. 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

10th Argument is taken from the capacity under which Onesimus now would return, and must be received by Philemon (Plm 1:16): "Not now as a servant (that is, not merely or so much), but above a servant (in a spiritual respect), a brother beloved, 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. Psa 101:6, 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. "Onesimus having now become such, receive and regard him as one that is partaker of the same common faith, and so a brother beloved, specially to me 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 own bowels, and other converts his joy and crown. "A brother beloved, specially to me, but how much more to thee, both in the flesh and in the Lord; 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

11th Argument, From the communion of saints: If thou count me therefore a partner, receive him as myself, Plm 1:17. 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? Answer, 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. Objection, But Onesimus had wronged as well as offended his master. The answer to this makes a

12th Argument, A promise of satisfaction to Philemon: If he hath wronged thee, or oweth thee aught, etc., Plm 1:18, Plm 1:19. Here are three things:

(1.) A confession of Onesimus's debt to Philemon: If he hath wronged thee, or oweth thee aught. It is not an if of doubting, but of illation and concession; seeing he hath wronged thee, and thereby has become indebted to thee; such an if as Col 3:1 and Pe2 2:4, etc. 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,

(2.) Paul here engages for satisfaction: Put that on my account; I Paul have written it with my own hand, I will repay it. 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 surety for a stranger (Pro 11:15), 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 (Heb 7:22), that he would be made sin for us who knew no sin, that we might be made the righteousness of God in him! 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, Jer 32:9, etc.; Luk 16:5-7. 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,

(3.) The reason of things between him and Philemon: "Albeit, I do not say to thee how thou owest unto me even thy own self besides; 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 per contra: Thou owest to me even thy ownself besides." Observe, How great the endearments are between ministers and those towards whom their endeavours have been blessed to their conversion or spiritual edification! If it had been possible (said Paul to the Galatians), you would have plucked out your own eyes, and have given them to me, Gal 4:15. On the other hand he calls them his children, of whom he travailed again, till Christ was formed in them, that is, the likeness of Christ more fully. So Th1 2:8, 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. 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, the just for the unjust, that he might bring us unto God. "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

13th Argument 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: Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord, Plm 1:20. 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! "Yea, brother, or O my brother (it is an adverb of wishing or desiring), let me have joy of thee in the Lord. 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 have joy of thee in the Lord, 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. "Refresh my bowels in the Lord. 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

14th Argument, Lies in the good hope and opinion which he expresses of Philemon: Having confidence in thy obedience, I wrote unto thee, knowing that thou wilt also do more than I say, Plm 1:21. 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. Isa 32:8, The liberal deviseth liberal things. 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.

Thus far is the substance and body of the epistle. We have,

II. The conclusion, where,

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: But withal prepare me also a lodging; for I trust that through your prayers I shall be given unto you, Plm 1:22. But withal, or moreover. 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,

(1.) The thing requested: Prepare me also a lodging; 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 (Rom 16:23), My host, and of the whole church. Onesiphorus is also affectionately remembered by the apostle on this account (Ti2 1:16, Ti2 1:18), 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.

(2.) Here is the ground of the apostle's request: For I trust that through your prayers I shall be given unto you. 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. The fervent effectual prayer of the righteous availeth much. [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, Rom 15:30; Co2 1:11; Eph 6:18, Eph 6:19; Th1 5:25. 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 trust that through your prayers, charisthēsomai humin - I shall be freely bestowed on you. 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; he gave gifts for men, apostles, etc. Eph 4:8, Eph 4:11, Eph 4:12. Their gifts, and labours, and lives, all are for their benefit. Co1 3:21, Co1 3:22, All things are yours, Apollos, Cephas, etc. [6.] In praying for faithful ministers, people in effect pray for themselves: "I trust I shall be given unto you, for your service, and comfort, and edification in Christ." See Co2 4:15. [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.

2. he sends salutations from one who was his fellow-prisoner, and four more who were his fellow-labourers, Plm 1:23, Plm 1:24. Saluting is wishing health and peace. Christianity is no enemy to courtesy, but enjoins it, Pe1 3:8. It is a mere expression of love and respect, and a means of preserving and nourishing them. There salute thee Epaphras, my fellow-prisoner in Christ Jesus. 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. Our dear fellow-servant (said St. Paul), and for you a faithful minister of Christ (Col 1:7), and (Col 4:12, Col 4:13), A servant of Christ, always labouring for you in prayers. I bear him record that he hath a great zeal for you, etc. 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 prisoners in Christ Jesus, 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. My fellow-prisoner in Christ Jesus 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. - Marcus, Aristarchus, Demas, Lucas, my fellow-labourers. 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! Marcus, cousin of Barnabas, and son of Mary, who was so hospitable to the saints at Jerusalem (Col 4:10, Act 12:12), 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, Ti2 4:11. He bids Mark to be brought to him, for he is profitable to me for the ministry, that is, of an evangelist. Aristarchus is mentioned with Marcus (Col 4:10), and called there by Paul his fellow-prisoner; and speaking there of Marcus, sister's son to Barnabas, he adds, Touching whom you received commandments; if he come unto you, receive him: an evidence that he himself had received him, and was reconciled to him. Next is Demas, who hitherto, it seems, appeared not faulty, though he is censured (Ti2 4:10) as having forsaken Paul, from love of this present world. 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 Col 4:14. Lucas is the last, that beloved physician and evangelist, who came to Rome, companion with Paul, Col 4:14; Ti2 4:11. 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 calling. Christ bids his disciples pray the Lord of the harvest to send forth labourers, not loiterers, into his harvest, Mat 9:38. And the people are extorted to know those that labour among them, and are over them in the Lord, and to esteem them very highly in love for their work's sake, Th1 5:12, Th1 5:13. My fellow-labourers, says the apostle: ministers must be helpers together of the truth; they serve the same Lord, in the same holy work and function, and are expectants of the same glorious reward; therefore they must be assistants to each other in furthering the interest of their great and common Master. Thus of the salutations, and then,

3. Here is the apostle's closing prayer and benediction, Plm 1:25. Observe, (1.) What is wished and prayed for: Grace, the free favour and love of God, together with the fruits and effects of it in all good things, for soul and body, for time and eternity. Observe, Grace is the best wish for ourselves and others; with this the apostle begins and ends. (2.) From whom: Our Lord Jesus Christ, the Son of God, second Person in the Trinity, Lord by natural right, by whom, and for whom, all things were created (Col 1:16, Joh 1:1-3), and who is heir of all things, and, as God-man and Mediator, who purchased us, and to whom we are given by the Father. Jesus, the Saviour, Mat 1:21. We were lost and undone; he recovers us, and repairs the ruin. He saves by merit, procuring pardon and life for us; and by power, rescuing us from sin, and Satan, and hell, and renewing us to the likeness, and bringing us to the enjoyment, of God: thus is he Jesus; and Christ, the Messiah or anointed, consecrated and fitted to be king, priest, and prophet, to his church. To all those offices were there anointings under the law with oil, and to them was the Saviour spiritually anointed with the Holy Ghost, Act 10:38. In none but him were all these together and in such eminence. He was anointed with the oil of gladness above his fellows, Psa 45:7. This Lord Jesus Christ is ours by original title to us, by gospel offers and gift, his purchase of us, and our own acceptance of him, resignation to him, and mystical union with him: Our Lord Jesus Christ. Observe, All grace to us is from Christ; he purchased, and he bestows it. Of his fulness we all receive, and grace for grace, Joh 1:16. He filleth all in all, Eph 1:23. (3.) To whom: Your spirit, meta tou pneumatos humōn, not of Philemon only, but of all who were named in the inscription. With your spirit, 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 and quicken all to further the end of the epistle.

Amen is added, not only for strong and affectionate summing up the prayer and wish, so let it be; but as an expression of faith that it will be heard, so shall it be. And what need we more to make us happ

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Wherefore, though I might be much bold in Christ - Though I might have much boldness as an apostle of Christ. He means that he was invested with authority by the Lord Jesus, and would have a right, as an apostle, to enjoin what ought to be done in the case which he is about to lay before him; compare 1Th 2:6-7.

To enjoin thee that which is convenient - To command what is proper to be done. The word “convenient” here (τὸ ἀνῆκω to anēkō), means that which would be fit or proper in the case; compare the notes at Eph 5:4. The apostle implies here that what he was about to ask, was proper to be done in the circumstances, but he does not put it on that ground, but rather asks it as a personal layout. It is usually not best to command a thing to be done if we can as well secure it by asking it as a favor; compare Dan 1:8, Dan 1:11-12.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Phm_1:8

Though I might be much bold in Christ to enjoin thee

Mingled command and entreaty

The balance and propriety of St.

Pauls language in this place is not always understood. He does not say I have no right at all to command you, but authority I have to command your obedience--not, indeed, of earthly rank, but in the sphere of Christ. This mingled tone of command and entreaty is the exact reflex of the mingled respect and affection which, in his earliest Epistle, he claims for the ministerial office (1Th_5:12-13). There are two spirits which have prevailed in the Christian ministry at different times and in different circumstances--the spirit of the heirarch and the spirit of the religious demagogue. St. Pauls tone here shows that he was too humble for the first, too full of gentle dignity for the second. (Bp. Wm. Alexander.)

Authoritative in Christ

He has no authority in himself, but he has in Christ. His own personality gives him none, but his relation to his Master does. It is a distinct assertion of right to command, and an equally distinct repudiation of any such right, except as derived from his union with Jesus. (A. Maclaren, D. D.)

Ministerial boldness

Ministers may be bold in the execution of their office.

1. God commands it (Jer_1:17).

2. It is that which they themselves beg by earnest prayers at the hand of God (Act_4:29-30; Eph_6:18-19).

3. The dignity of their office requires it (2Co_5:20).

4. Gods protection may encourage unto it (Jer_1:18).

5. It procures admiration even with the very enemies (Act_4:13). (W. Jones, D. D.)

The ministerial office is one of power and authority

1. If we consider the names that are given unto them, and the honourable titles whereby they are called, we shall be moved to confess their calling to be accompanied with power under Christ. If, then, the true ministers of Christ be fathers, shepherds, ambassadors, and captains under Christ, the great Shepherd of the sheep, their office cannot be without jurisdiction and authority over the people of God committed to their charge.

2. If we consider the fruits and effects that are ascribed in the Word to the ministers of the Word, we shall see that their ministry is joined with authority. They are the means to bring us to the knowledge of Christ, to the bosom of the Church, and to the kingdom of heaven. Their office is to convert sinners and to save souls.

3. There is a cooperation of God and the ministers office together, and an admirable sympathy between them. If, then, God and the minister do work together, he may lawfully enjoin men to do their duties.

Uses--

1. (1) It condemneth those that think the ministers proud and presumptuous, and accuse them as saucy and malapert when they command us from the Lord as His ambassadors, and arrest us for our sins as His sergeants. It is their duty not only to teach and admonish, go exhort, and to comfort, but to convince and reprove, to threaten, and to denounce judgments from God against the obstinate and impenitent.

(2) It reproveth those that account the ministers their vassals and slaves, whereas the case of a pastor is not to be made an underling or a block for everyone to insult and tread.

(3) The high excellency of this calling reproveth those that account the office too base and low for them and for their children. Many there are that live by the gospel that are ashamed to preach the gospel.

(4) If it be a calling of such dignity, it reproveth those that run before they be sent, and wait not a lawful calling from God, that they may discharge it afterward with peace of heart and comfort of conscience.

(5) It reproveth such as regard not the censures of the Church inflicted upon evil doers.

2. Seeing boldness to command under Christ belongeth to the office of minister, it teacheth us and putteth us in mind of many good duties; as--

(1) To ask this gift of God, and crave of Him to endue us with the zeal of His glory and other graces of His spirit, that we may speak the Word boldly, as we ought to speak.

(2) It teacheth the ministers not to lose their authority, and so to shame their calling, and their Master that hath put them in their calling, bringing themselves and their ministry under the subjection and slavery of others.

(3) It teacheth the ministers to take heed they abuse not their authority and turn it into tyranny, but employ it unto edification, not to the destruction of the Church, or any member thereof.

(4) It serveth for instruction of the people, that they despise not the ministry of the Word, but alway be ready to hear it with reverence. For wheresoever there is authority in the speaker there should be fear and reverence in the hearer. (W. Attersoll.)

Wise ministerial exhortation

I. Observe, first, in the example of the apostle, that ministers must deal in the mildest and gentlest manner that may be with their hearers, entreating, persuading, exhorting, beseeching, even then when they may lawfully command.

II. Observe, further, in Pauls example, that sometimes we are to yield of our right, neither always may we do those things which of themselves are lawful and indifferent. Here, then, is condemned the tenacity and temerity of some in the use of that liberty which the Word hath granted them in things indifferent. Their tenacity, that they hold their own stiffly, and will not let go the least part of their right, though the glory of God and good of their brethren do earnestly crave it at their hands. Their temerity, not only that they themselves rush venturously upon all things that in themselves are lawful, not considering whether in regard of some circumstances it may not be unlawful for them, what inconvenience may ensue, what hurt may also arise to the gospel, but also censure and condemn others, who, kept back by Christian wisdom and charity, dare not run with them to the same excessive use of their liberty. Let them remember that Paul, in this place, having much liberty of commanding, yet chose rather to entreat.

III. Observe, thirdly, what it is that will make a Christian abridge himself sometimes of the use of his liberty; namely, the love of God and our brethren. For loves sake I rather beseech thee. For this is reckoned among the properties of love by the apostle; that it seeketh not her own, but His, whom it loveth. If Gods glory and the Churchs good be dear unto us, we will not use our liberty to the full in those things which may hinder and hurt both. (D. Dyke, B. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Phm 1:8-9. Wherefore — Because we are so well assured of thy benevolent disposition, and thy constant readiness to do every good in thy power; though I might be much bold in Christ — Might take great freedom in virtue of my relation to him, and the authority he has given me; to enjoin thee and others that which is convenient — Proper and reasonable to be done. Yet for love’s sake, &c. — That is, instead of using my authority; I rather beseech thee — By that love which thou bearest to the saints and me. In how handsome a manner does the apostle just hint at, and immediately drop, the consideration of his power to command, and tenderly entreat Philemon to hearken to his friend, his aged friend, and now a prisoner for Christ! to Paul, his spiritual father; Paul, grown old in the service of the gospel, and now also confined with a chain for preaching it; considerations which must have made a deep impression on Philemon, who, being himself a sincere Christian, could not but wish to gratify one who, at the expense of unspeakable labour and suffering, had done the greatest service to mankind, by communicating to them the knowledge of God, of Christ, and of the gospel.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Request for the kind reception of Onesimus, Phm_1:8-21.

8. Wherefore—The request is made in view of the high Christian character of Philemon, as described in the preceding paragraph.

Enjoin thee—Paul holds his apostolic authority in reserve, lest he deprive Philemon of the honour of doing the noble thing freely, and from the fountain of his own Christian feeling.

Convenient—An obsolete sense of the word for the becoming, the befitting, the suitable to thy Christian character. And, for the Christian, the highest befitting is the highest right, pure, generous, and magnanimous. Philemon must do the befitting to the high picture Paul has given of him.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

Phm_1:8. Though I might be much bold.—R.V. better, “though I have all boldness.” St. Paul feels that his relationship to Philemon might warrant the casting away of reserve in speech. To enjoin thee that which is convenient.—R.V. “befitting.” To lay down what would be proper.

Phm_1:9. For love’s sake I rather beseech.—Such a gentleman as the apostle was (Coleridge). The love that “hopeth all things” seems here to be intended. Paul the aged.—So R.V. text. R.V. margin, “Paul an ambassador.” Ambassadors being generally venerable men, perhaps the apostle meant to convey the double idea of age and office.

Phm_1:10. My son Onesimus.—The R.V., like the Greek, holds back the name that might raise some feeling in Philemon’s’ breast. Whom I have begotten.—If Philemon had been a cynic, he might have said the pain had been his (Phm_1:18), whilst Paul seems to have had only the joy over this child of his captivity.

Phm_1:11. Unprofitable … profitable.—We have here a play on words. Christus was often pronounced by Pagans Chrçstus, so that the adjectives ἄχρηστος, εὔχρηστος, would suggest the meanings of “non-Christian” and a “good Christian” (Farrar).

MAIN HOMILETICS OF THE PARAGRAPH.—Phm_1:8-11

A Plea for a Delinquent Slave—

I. Is not enforced by mere authority (Phm_1:8).—Paul here acknowledges that what authority he has is not in himself, but in Christ. He prefers to beseech where he might command. It is never wise to use all the power we have. Force should be the very last resource. There is a power in gentleness that rarely fails, and it is always best to try that first.

II. Is urged on the ground of personal affection.—“For love’s sake I rather beseech thee” (Phm_1:9). To deepen the pathos of his entreaty, Paul appeals to his age and to his condition as a prisoner of Christ—two considerations that could not fail to quicken the love of Philemon towards the friend to whom he owed more than he could repay. “The rocking-stones which all the storms of winter may howl round and not move can be set swinging by a light touch. Una leads the lion in a silken leash. Love controls the wildest nature. The demoniac, whom no chains can bind, is found sitting at the feet of incarnate Gentleness. So the wish of love is all-powerful with loving hearts, and its faintest whisper louder and more constraining than all the trumpets of Sinai” (Maclaren).

III. Recognises the closeness of spiritual relationship (Phm_1:10).—The slave for whose restoration Paul pleads is a new man. Coming under the influence of the apostle’s preaching in the very city in which he was in hiding, he repented and embraced the truth. The man in bonds was the instrument of the slave’s spiritual freedom; and Onesimus is now recognised as a son of Paul, and therefore a brother of Philemon. This tender spiritual relationship intensified the plea for kindly and considerate treatment.

IV. Strengthened by the fact of genuine conversion.—“Which in time past was to thee unprofitable, but now profitable to thee and to me” (Phm_1:11). Paul does not excuse the slave’s past conduct. He may have been the worst of his class, the cause of more loss than profit to his owner, and ending a worthless career by theft and flight. But his conversion was real, and Paul had proof of it in the valuable service he had rendered to him. The changed life and well-tested qualities of the Christian character of the slave would render him of real value in the future service of his Master. “Christ does not need to be besought to welcome His runaway good-for-nothings, however unprofitable they have been. That Divine charity of His forgives all things, and hopes all things of the worst, and can fulfil its own hope in the most degraded.”

Lessons.—

1. Entreaty is more potent than command.

2. The gospel can transform the worst characters.

3. Christianity recognises the true brotherhood of man.

GERM NOTES ON THE VERSES

Phm_1:9. The Christianity of Old Age.

I. In the two most marked characteristics of old age—the obtuseness of immediate perception and the freshness of remote memories—may we not discern an obvious intimation of the great future, and a fitting preparative for its approach?

II. The veneration for old age which Christianity inspires comes not from the past alone, but rather from the future.

III. Christianity teaches the aged disciple how to regard the world and himself as leaving it.

IV. The aged, ere they depart, are able to report to us something of the exactitude of the Divine retribution.—Martineau.

Phm_1:10. A Plea for Onesimus.

I. In Philemon’s house.—His privileges. His dishonesty.

II. At Rome.—A large city and strange, and full of temptations. Yet it was the place of his spiritual birth.

III. Under Paul’s preaching.—A hearer, a convert.

IV. Attendant on Paul.—Reality of his conversion proved by his desertion of evil companions and courses, by his services to Paul, and by his willingness to return to Philemon. Paul’s affection for the slave, and his uprightness to his owner.

V. In Colossæ again.—Return, reconciliation, joy, Faint picture of the joy in heaven.

Lessons.—

1. Adore the riches of Divine grace in the conversion of Onesimus.

2. Do not presume on his case.

3. The advantage of living in a religious family.—G. Brooks.

Paul and Onesimus.

I. Here we see the providence of God at work.

II. The power of Jesus Christ to save.

III. We learn how to become peacemakers.

IV. We learn how to make restitution.

V. We learn how to forgive.

VI. We learn that all men are one in Jesus Christ.

VII. We learn what it is to be diligent in season and out of season.—W. Galbraith.

Phm_1:11. The Christian Solution of Social Problems.

I. Of problems like slavery.—

1. Its method—disintegration, not revolution.

2. The reform of the individual.

II. Of the problem of employers and employed.—By imbuing employers with a Christian spirit.

2. By imbuing employees with the same spirit.

III. Of the problem of the lapsed masses.—

1. By their evangelisation.

2. By continued brotherly oversight.—S. E. Keeble.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

III

Earnest intercession for the fugitive Onesimus, and commendation of him

Phm_1:8-21

8Wherefore, though I might be much bold in Christ to enjoin [upon] thee that which is convenient [becoming];6 9Yet for love’s sake I rather beseech thee [beseech rather, and without “thee”],7 being [. Being] such an one as Paul the aged an old man], and now also a prisoner of Jesus Christ. [comma merely.] I beseech thee for my son [child] Onesimus, whom I have begotten in my bonds [Onesimus belongs here], 11Which in time past was to thee unprofitable:8 but now profitable to thee and to me: 12Whom I have sent9 again [to thee]: [do] thou therefore receive10 him, that is mine own bowels [my own flesh]. 13Whom I would have retained with me, that in thy stead he might have ministered [might minister] unto me in the bonds of the gospel. 14But without thy mind would I do nothing, that thy benefit should not be as it were of necessity, but willingly. 15For perhaps he therefore [for this reason] departed for a season, that thou shouldest receive him forever: 16Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord? 17If thou count [countest] me therefore a partner, receive him as myself. 18If he hath wronged thee, or oweth thee aught, put that on mine account.11 19I Paul have written it with mine own hand, I will repay it: albeit [although] I do not say to thee how thou owest unto me, even thine own self besides: 20Yea, brother, let me have joy of thee in the Lord: refresh my bowels [heart] in the Lord [in Christ].12 21Having confidence in thy obedience, I wrote unto thee, knowing that thou wilt also do more than I say.13

EXEGETICAL AND CRITICAL

Phm_1:8. Therefore (διό). Having said all that precedes in the way of preparation, Paul seems now to have found the opportune moment for putting forward his request. But he does this in a manner so unassuming, that its effect must be (if this were still necessary) to win the heart of Philemon for the Apostle’s object. Διὸ points back to Phm_1:7. It is impossible that Paul, for the very reason that he has to thank Philemon for so much joy and consolation, can be wanting in official confidence to command his friend with apostolic authority; but he will rather entreat him, διὰ τὴν ἀγάπην, rather reach his goal by that way. [Is not the connection slightly different? Does not διὸ refer to παρακαλῶ (and not to ἐπιτάσσειν), and assign the reason why he takes, the attitude of entreaty, and not that of command? Since the character of Philemon was the cause of such joy (Phm_1:7), on that account (διό) he is emboldened to make this appeal to his friend’s kindness and sympathy.—Πολλὴν … ἔχων, though having much boldness. For the concessive use of the participle, see Win., § 46. 12.—H.] Παῤῥησία is strong, joyous confidence, here consciousness of the full authority which has been conferred on him as an Apostle (comp. 2Co_7:14). This confidence, however, he has only ἐν Χριστῷ, i. e., in virtue of his inward personal communion with Him as His called Apostle. This assurance might lead him also to command (ἐπιτάσσειν) that which is becoming (was sich ziemt); a general intimation of what he is about to present to him as a duty, and which as an Apostle he might rightfully demand of Philemon. But he renounces this right, so well founded. Luther: “He strips himself of his right, and thereby compels Philemon to betake himself to his right.”

Phm_1:9. [Διὰ τὴν ἀγάπην, for love’s sake;i. e., as a tribute, so to speak, to that principle, Paul asks that Philemon would exemplify his benevolence in the present case. The article defines the love not as Philemon’s, but as the characteristic virtue of all Christians. This expression, therefore, and διὸ do not repeat each other, as some needlessly represent. The particular love shown by Philemon (Phm_1:7) proved that he was not deficient in this element of the Christian’s nature, and hence (διό) that he could be moved by an appeal to it in behalf of Onesimus.—H.] Consequently it is not the Apostle’s love to Philemon, or that of Philemon to the Apostle, which is to operate as the motive here, but Christian love in general, whose voice Philemon should hear speaking to him, and urging him to receive Onesimus to his heart.—I beseech rather (παρακαλῶ), in opposition to ἐπιτάσσειν. [Μᾶλλον has often this alternative sense; comp. Mat_10:6; 1Co_5:2; Eph_4:28; Php_1:12, &c. Though the Apostle might command, he waives that right, and takes the attitude of one who entreats. Note the emphasis on παρακαλῶ, which is properly without an object here, because it points out the act to be done, and not as yet the direction of the act. The insertion of the pronoun (thee), as in the A. V., encumbers the thought. If σὲ belonged to the verb in both instances, it would naturally accompany the first, and be understood after the second. A colon, not a period, should separate this clause from the next. Tischendorf has the correct punctuation.—H.]—Being such an one, τοιοῦτος ὤν (or, according to Luther, since I am such). These words we are not to connect immediately with the preceding παρακαλῶ, but regard them as the beginning of a new sentence. “With τοιοῦτος the whole character is shadowed forth indefinitely, while by ὡς, explicative as (Col_2:20; Col_3:12), specific traits or qualities are brought out and emphasized” (De Wette). [The best view may be that τοιοῦτος draws its antecedent from the preceding context, i. e., being such an one as he who lays aside his office, and appeals to the benevolence and sympathy of his friend. Thus Ellicott and others: “At I am such an one, who would rather beseech for love’s sake, than avail myself of my παῤῥησίαν ἐπιτάσσειν.” “Unless the Greek be irregular,” says Prof. Sophocles, “τοιοῦτος and ὥς cannot be reciprocal terms.” Some of the alder writers take the same view. See Wetstein, Nov. Test. (in loc), and Storr, Opusc. Academ. ii., p. 231. The more common opinion has been (the one which most readily suggests itself from the rendering of the A. V.) that ὡς Παῦλος defines τοιοῦτος, and that the terms are correlative to each other; but the pronoun, when defined thus, responds properly to οἷος, ὥστε, and not to ὥς. A sort of intermediate view makes τοιοῦτος indefinite, being such an one as I am known to be, and ὡς enumerative, to wit, at Paul, &c. Wiesinger seems to prefer this explanation. The participial clause belongs at all events to the second παρακαλῶ, and not to the first, as arranged in some editions of the text.—H.] Paul then strengthens his request by referring to three peculiarities or characteristics. First, he is Paul, the well-known, whose name has already so pleasant a sound in the ear of his friend Philemon; secondly, an old man (πρεσβύτης), whose word may be heard with mildness and deference, and not be at once thrust aside; and finally, a prisoner of Christ Jesus (see on Phm_1:1), for whose comfort and alleviation Philemon surely will be ready to contribute all in his power. So the words were divided very early (Chrysostom); and we find also in the earnest tone and evident climax of the discourse no sufficient reason for connecting Παῦλος and πρεσβύτης immediately with each other, and equally as little (Calvin and others) for identifying πρεσβύτης as an official name. [The official name, elder, would be πρεσβύτερος, and the article would be necessary if πρεσβύτης (comp. Luk_1:18 and Tit_2:2) meant the aged (A. V.), as if well known in that distinctive way. If Paul was converted at the age of thirty (i.e., A. D. 36), and wrote this letter to Philemon just before the close of his first Roman captivity (A. D. 64), he was now about sixty years old. According to Hippocrates, a man was called πρεσβύτης from forty-nine to fifty-six, and after that γέρων. There was another estimate of the Greek physiologists, which fixed the beginning of the later period (γῆρας) at sixty-nine. See Coray’s note in his Συνέκδημος Ἱερατικός, p. 167. If Philemon was a much younger man than Paul, the latter might call himself old, in part with reference to that disparity.—H.] The views of critics differ as to the special emphasis which lies upon each one of the three titles employed in this entreaty. (See Meyer on the passage.) The main point is, that Paul brings his own personality as concretely and vividly as possible before the eyes of Philemon, as if he would thus screen, as it were, the figure of Onesimus, now discerned for the first time behind him, from the anger of his master.

Phm_1:10. I beseech thee, a repeated παρακαλῶ (Phm_1:9), which stands in opposition to the right of command (ἐπιτάσσειν) so entirely proper for him to exercise, but freely renounced, and which therefore must cause the granting of his request to appear to Philemon as a matter of piety.—For my son (τέκνου, child), a surprising turn for Philemon as he read this. Paul had a son, then, and one whom I have begotten in my bonds (who was converted by my preaching; comp. 1Co_4:14; Gal_4:19); two shields, therefore, which effectually cover the hated name that must now at length be uttered: Onesimus, the harsh sound of which, for the ear of Philemon, is at once essentially softened by so admirably adjusting the order of the words to the idea. [Onesimus may have been standing in person before his master, and yet Philemon never have surmised the object of the letter till he reached this name so skilfully introduced. Supported I by such an advocate, and knowing the character of the man in whose hands he had consented to place himself again, the fugitive could present the letter in silence and await the result without anxiety.14—H.]

Phm_1:11. Who in time past (ποτε, formerly) was unprofitable to thee. The name Ὀνήσιμος [which was not uncommon among the Greeks; Wets., Nov, Test., in loc.] signifies profitable or useful. Hence the Apostle seeks by a stroke of pleasantry to let his friend know that the slave who had hitherto answered so little to this fine name would do so far more hereafter. [It was saying: “He did not show himself truly an Onesimus; but he is changed now, and become worthy, yea, twice worthy (σοὶ καὶ ἐμοί) of that expressive name.”—H.] This allusion to the sense of the word, it is true, has not been noticed by the Greek commentators; but this by no means proves that it is imaginary only, or unworthy of the Apostle. [Rothe remarks that Ονήσιμος would naturally have called up ἀνόνητον rather than ἄχρηστον as the contrastive term. But, as Winer suggests (Gramm., § 68. 2, 6th ed.), the correspondence may lie in the meaning of the name, not in the sound. The majority of the later critics, as Meyer, De Wette, Ellicott, Wiesinger, Alford, Wordsworth, recognize this play on the name.—H.]—Unprofitable (ἄχρηστος) Onesimus had been hitherto to his master. By this remark Paul anticipates, as it were, the unpleasant recollections which the mention of his name must inevitably excite in Philemon’s mind, so as at once to counteract or allay them. “Inutilis: litotes, erat enim noxius” (Bengel).—But now (εὔχρηστος) useful, fit to use (comp. 2Ti_2:21; 2Ti_4:11). That both adjectives should involve at the same time a tacit allusion to the name of Christ (Olshausen and others: formerly without Christ, now a good Christian), is improbable in itself, and at variance also with the subjoined pronouns: to thee and me. Onesimus was useful in different senses. To his master he is now to be a benefit, since he serves him better than before; to the Apostle, on the contrary, he is to be such, since he is a fruit of his labor, and to be his rejoicing in the day of Christ. Others explain in other ways. [Meyer (whom Ellicott follows) understands the εύχρηστία as spiritual with reference to Philemon, whom as partaker of the same faith and spirit he would help in the religious life. The term (εὔχρηστος) would then have the same sense in both relations; and it is better, certainly, to find it the same, and not different, i. e., worldly or personal advantage in the one case, and spiritual in the other. But after all, does not ἐμοὶ εὔχρηστος (μού) receive its natural explanation from διακονῇ μοι, which follows just below? See on Phm_1:13. If we take this view, then the service in behalf of both Paul and Philemon would be similar again, i. e., not religious in one sphere and personal in the other (or religious in both, as Meyer), but temporal or personal in both. It is easy to see that there were numberless ways in which the convenience and happiness of the captive Apostle might have been promoted by the efforts of a friend like Onesimus.—H.]—Whom I have sent back [to thee]. The pronoun belongs to the text here (Lachmann, Tischendorf). The time of the verb is that of the reception of the letter, and is the same, therefore, as: whom I send back with this letter. On this epistolary use of the aorist, see Winer, Gramm., § 41, 5, 2; [and comp. Gal_6:11; Eph_6:22; Php_2:28.]

Phm_1:12. But do thou, &c. Luther: “Here we see how Paul takes to himself the poor Onesimus, and makes the case his own, as if he himself were Onesimus.” But do thou receive him, i. e., to thy confidence and affection; comp. Rom_14:1. [Δέ, adversative, excludes the idea of any other reception than precisely this.] If προσλαβοῦ, on the authority of A. F. G. 17, must be expunged, as Lachmann and Tischendorf decide, we must then ascribe the anacoluthic character of the sentence to earnestness of feeling on the part of the writer, and yet we must insert in thought this or a similar verb. [The sequel of the sentence occurs in Phm_1:17, and what intervenes is an instance of the turning aside to pursue other, thoughts which crowd upon the mind as the pen moves forward, of which Paul’s fervid style affords so many examples. See Winer, Gramm., § 63, 1. It is a mark of the Apostle’s hand, therefore, which attests the genuineness of the letter.—H].—Τὰ ἐμὰ σπλάγχυα, my own flesh, lit. bowels; not as denoting his paternal relation to Onesimus (so Conybeare and Howson: “Children are called the σπλάγχνα of their parents”); but a general expression of the most tender love, somewhat like corculum in Latin, or cor meum in Plautus and others. See Meyer on this passage [who remarks justly that the other meaning ascribed to σπλάγχνα here would hardly be congruous with ὃν ἐγέννησα in Phm_1:10. Paul constantly uses σπλάγχνα to denote the seat of the affections (2Co_6:12; 2Co_7:15; Php_1:8; Php_2:1; Col_3:12; Philem. vers 7, 20; comp. also Luk_1:78; 1Jn_3:17); and has pertinently used it so here, where the person beloved is called the heart itself, because he occupies so large a space in its affections. All languages have a similar expression. Calvin: “Nihil ad molliendam Philemonis iraeundiam efficacius dici potuit, nam si in servum suum fuisset implacabilis, in Pauli viscera hoc modo sœviebat. Mira vero Pauli bonitas, quod vile mancipium, deinde furem [sic] et erronem recipere quodammodo in sua viscera non dubitavit, ut ab iracundia domini sui protegeret.”—H.]

Phm_1:13. Whom I would have retained with myself (ὃν … κατέχειν). The Apostle says as it were in passing, what as for himself he was inclined at first to do with Onesimus, so as in this way to revive and strengthen Philemon’s shaken confidence in this person. Ἐβουλόμην expresses a momentary inclination; ἠθέλησα, on the contrary, the firmer determination which has taken the place of the former. [The Greeks employed the imperfect of this verb (and so εὐχόμην) to express a present wish with which as a matter of politeness, or from the necessity of the case, they did not expect a compliance, and therefore put in the past as decided and out of the question. See Winer, Gramm., § 41, 2; Buttmann, N. T. Sprach gebr., & 139, 13, N. Some make ἐβούλομην the epistolary imperfect, was wishing (i. e., when he wrote), and still wished, but would not allow the desire to influence his conduct. The idea remains nearly the same, though the other is a much finer idiom in this connection, both as a Greek and an English expression.—H.]—That in thy stead [ὑπὲρ σοῦ, i. e., not only in gratiam tuam (Meyer), but vice tua] he might have ministered (more correctly might minister) unto me, &c. Grotius rightly: “Ut mihi prœstaret, quœ tu si hic esses, prasstiturus mihi omnia esses.” [The assumed idea here is that the convert is indebted always to the teacher; and hence, as Paul on that principle had an undischarged claim against Philemon, he says, in effect, that he would accept the service of the slave, as an equivalent (ὑπὲρ σοῦ) for what was due from the master. The tense of διακονῇ represents the service as a present and continued one. Μοί appears to limit the act of the verb (put before it in the best copies) to the Apostle, and refers in all probability to the personal offices for which, as a captive, he was so dependent on the kindness of others. If preaching the gospel were meant here (Conybeare, Life of Paul, ii. p. 467), the Apostle would more naturally speak of it as a service rendered to Christ, not to himself. Observe with what delicacy he changes the structure of the sentence in Php_2:22, just to avoid the appearance of putting his fellow-laborers in the gospel on a different level from his own in that relation.15 “The services meant in διακονῇ,” says De Wette, “are personal services.” For this meaning of the verb, see Mat_4:11; Mat_25:44; Mar_1:13; Luk_8:3, and often.—H.] The Apostle, therefore, does not doubt for a moment that Philemon, in case he had been near his friend, would have shown to him the warmest love. In itself considered, of course, Paul had naturally no right to the labors of any other man’s servant; but the thought of Philemon’s love had almost induced him to allow the slave to render to him the assistance which the master could not render, but which surely he would have approved with all his heart as soon as he knew of it. The Apostle, however, had given up this thought again, and for a reason which he mentions in the following verse.—Ἐν τοῖς δεσμοῖς τοῦ εὐαγγελλίου, in the bonds of the gospel, i. e., genit, auctoris, into which he had been brought, as a herald of the gospel, which the gospel had laid upon him; see on Phm_1:1. “The bonds,” says Wilke (Rhetorik des N. T., p. 143), “are those which the gospel suffers in the person of its advocate.” But it impairs the force of the tacit appeal to the reader’s sympathy to make the work here more prominent than the agent, and is against the analogy of other passages.—H.]

Phm_1:14. But without thy mind, i. e., a knowledge of thy opinion in the matter.—I would do (lit. wished to do) nothing [i. e., in the way of retaining Onesimus.]—That thy benefit, &c. The benefit (τὸ ἀγαθόν σου) which is meant here, cannot be the manumission of Onesimus (De Wette); for there is not the slightest allusion to this act here, or even in Phm_1:16. Equally out of the question is the favorable reception of Onesimus by his master (Hofmann, SchrifTb. ii. 387); for then the opposition between Phm_1:13-14 is destroyed, i. e., what Paul should receive and what Philemon should do in the person of Onesimus. But the reference is exclusively to the good which would accrue to the Apostle if he had been able to retain Onesimus with him. In this case (see on Phm_1:13) Philemon would have served him by means of his slave (ἵνα διακονῇ), and Paul accordingly would have received a benefit indirectly from Philemon. This is the very thing he does not wish. The good which Philemon confers on him should not be such that it would appear ὡς κατὰ ἀνάγκην, almost extorted (Bengel: “ὡςparticula mitigans, nam etsi non coactus fuisset Philemon, tamen voluntas ejus minus apparuisset”); but, on the other hand, should be exclusively the work of a loving, free service (ἀλλὰ κατὰ ἑκούσιον). It is entirely arbitrary to infer from this last expression that Paul desired the sending back of Onesimus to Rome as an assistant to him there. The Apostle speaks of the good (τὸ ἀγαθόν) as something to be shown to himself personally; and had he wished to request a favor expressly for Onesimus, the favor surely would not have consisted in a deed affecting not so much him as another.—[But many interpreters, as Calvin, Meyer, Ellicott, understand to τὸ ἀγαθόν σου (thy good) of Philemon’s beneficence or goodness in general, whether manifested in allowing Paul to retain Onesimus, or in other merciful acts which his benevolence might prompt. According to this view the Apostle states here a principle or rule, viz., that he could accept no favor from Philemon in any instance, unless it was entirely free and unconstrained. Hence, as the connection between himself and Onesimus had taken place altogether without the master’s agency or knowledge, he must send back the servant, since even an acquiescence on the part of Philemon post factum would be (ὡς) apparently κατὰ ἀνάγκην, and not κατὰ ἑκούσιον. The favor, according to this view, would be an extorted one in the eyes of Paul, if Philemon could approve it only after the act. The phrases τὸ ἀγαθὸν, τὸ καλὸν, τὸ πρεπὸν, and the like, are frequent in this abstract sense, and may indicate that sense here. At all events, as suggested at the close of the last paragraph, Paul could not mean (as the ἀγαθόν) that he expected Philemon to send back Onesimus to him and in fact had put the servant in his control again for the purpose of securing that act of friendship To understand the Apostle in this manner, is to make his wish a command. He surely would not say: “I desire the service of this man, but must have your consent; and therefore I send him back to you, in order to see whether you will oblige me, or keep him to yourself.” We should miss here altogether the delicacy which marks his conduct in every other part of the transaction.—H.]

Phm_1:15. For perhaps he departed. The words which follow here must not be regarded as a motive for the manumission of Onesimus (De Wette), but as a further statement of the reasons why Paul had not executed his previous idea of retaining Onesimus with himself. Had he expressed himself in a decided tone respecting the object of the brief separation between Philemon and Onesimus, it would not only have grated harshly on the feelings of the sensitive master, but have been a positive declaration concerning a definite Divine purpose which he could have known only by special revelation. Hagenbach: “Caute apposuitτάχα, truippe qui non supremi numinis vias quasi digito demonstrare, sed tantum significare ausus sit, toto cœlo diversus ab istis homuncionibus, qui, pios sermones semper in ore gerentes, superstitionis suæ qualiaœunque commenta tanquam divina or acuta venditare affectant.” [That this (γάρ) is a concurrent and subordinate reason, not the only one (as Wiesinger, Meyer, Ellicott seem to imply), is evident from the preceding verse (γνα, as related to ἠθέλησα). He says departed (ἐχωρίσθη), not fled, because he would not censure the conduct of Onesimus, or awaken a resentful feeling in the master. The passive form has a middle sense (Act_1:4; Act_18:1), and the rendering, was separated, i. e., apologetic (Macknight, Buckminster), not so much by his own act as by a sort of providence, is incorrect. The use of this verb excludes Schrader’s singular opinion that Onesimus was so worthless and incorrigible that his master drove him away, and would not have him in his service.—Διὰ τοῦτο (therefore, on this account) anticipates the clause which follows. See Winer, Gramm., § 23, 5.—H.]—How long or short a time Onesimus had been separated from Philemon, is uncertain; but in every case a temporary separation is πρὸς ὣραν (see 2Co_7:8; 1Th_2:17), as compared with the eternal reunion. [Even with this contrast, the naturally suggested idea is that the interval between the conversion and the return of Onesimus was not long.—H.]—That thou Brightest receive him [fully] forever; an intimation (ἵνα) of the supposed Divine purpose in his departure. [The words of Joseph to his brethren (Gen_45:5) illustrate the teleological relation: “Now, therefore, be not grieved nor angry with yourselves that ye sold me hither: for God did send me before yon to preserve life”; αἰώνιον is not neuter, but masculine, i. e., as one αἰώνιον. For this use of adjectives as adverbs, see Win., § 54, 2 (6th ed.).—H.] As believers in Christ Jesus, Philemon and Onesimus were also destined, in the approaching advent of the Lord (1Th_4:17), to be united forever.—Ἀπέχῃς, tibi haberes; comp. Php_4:18; Mat_6:2.—[This peculiar word, as applied here to the new spiritual bond, was suggested perhaps by the civil relation of the parties to each other. It signifies to have in full, to possess exhaustively, and hence the meaning here is that Philemon, in gaining Onesimus as a Christian brother, had come into a relationship to him which made him all his own, and (αἰώνιον) forever.—H.]

Phm_1:16. Not now [no longer, οὐκ ἔτι] as a servant [slave]. The Apostle will by no means break up violently the subordinate relation in which Onesimus stood to Philemon, but apprises him that this relation has now of itself passed into a higher one. Even if Onesimus remained externally a slave, it could still be said of him: But a brother beloved. He was the latter, and now remained such, just the same whether he continued a slave or not; and for this reason we cannot assent to those interpreters who insist that Paul meant to urge here the emancipation of Onesimus as his direct object. It is not the immediate cessation, but amelioration and sanctification of the earthly relation, that the Apostle has in his thoughts. [But this amelioration itself was so comprehensive, that, if it left the name of slave, it would leave nothing but the name, and would destroy utterly the spirit and reality of the relation. It would raise Onesimus at once above the condition of a slave under human laws, and give him a title to all that is “just and equal” between man and man (Col_4:1), and to all the sympathy love, and entire religious equality which the Christian brotherhood (ἀδελφία) confers on all believers, Whether they are Jew or Gentile, bond or free, male or female (Gal_3:28). For ὑπέρ, above, more than, see Phm_1:21; Mat_10:37; Act_26:13; Heb_4:12. See Win., § 49, c (6th ed.). The contrasted emphasis lies upon ὡς us and ὑπέρ forty, and the doctrine is that the Christian master must forget the slave in the brother.—H.]—Especially to me (μάλιστα ἐμοί), for the reason stated in Phm_1:10 [viz., that he was his son in the faith and the sharer of his bonds. Ἐμοί is the dative of interest or relation (Win., Gramm., § 31, 3), not dative of the agent after a passive verbal. Similar to this is ἀγαπητοὶ ἡμῖν ἐγενήθητε in 1Th_2:8. Ἀγαπητέ μοι ἀδελφἐ is a common address in modern Greek when one Christian friend writes to another.—H.]—But how much more to thee,—since they were bound to each other by the twofold connection which the next words point out.—Both in the flesh and in the Lord, i. e., as well in the merely material as the higher spiritual relation. Meyer says to the point: “ἐν σαρκί, in the flesh, Philemon has Onesimus as slave; ἐν κυρίῳ, in the Lord, he has the slave as brother; how greatly must he have him in both respects as a brother beloved!” Σάρξ, in other words, refers to Onesimus in his temporal or earthly relation, ἐν κυρίῳ to his Christian or spiritual relation. This ἐν σαρκί answers precisely to κατὰ σάρκα in Eph_6:5, where Paul speaks of “masters who are such in a temporal sense, as distinguished from Christ who is our master in a spiritual sense. Σάρξ passes readily to this meaning from its common use, as denoting that which is natural to man in distinction from the new principle, or πνεῦμα imparted to him in virtue of his union with Christ. The Apostle employs the term often, as Koch remarks (p. 103), to designate that outward side of human existence, which is apprehended by the senses as opposed to the inner and unseen life. Onesimus had claims on Philemon, his sympathy and love (ἐν σαρκί), which he could not have on the Apostle or any other stranger, because he had lived with him, and shared his labors, had been one of his household, perhaps had been reared with him from infancy, and been an object of his care and protection. The expression, therefore, affords no proof of any natural relationship between Philemon and Onesimus. Κατὰ σάρκα, in Eph_6:5, utterly forbids that inference.—H.]

Phm_1:17. If therefore [οὖν, i. e., Onesimus being sent back under such circumstances] thou countest me a partner (κοινωνόν), i. e., not merely a friend or companion in general, according to the rule: “Amicorum omnium communia;” but especially a partaker of the faith (see Phm_1:6, and the remarks there) and of the blessings which spring from it. Εἰ does not express any doubt, but a supposition which Paul tacitly affirms, and on which he expressly founds his request. [To spurn Onesimus, therefore—such is the force of Paul’s argument—was to deny the Apostle’s claim to a place in the church, was to put him in effect out of the pale of Christian fellowship.—H.]—Προσλαβοῦ αὐτόν, receive him, signifies expressly a kind, joyous reception (comp. Act_28:2; Rom_14:1; Rom_14:3). [The verb resumes the connection broken off in Phm_1:12. See remarks there.—H.]—As me. What joy would have entered the abode of Philemon, if lie captive Apostle had suddenly and unexpectedly stood before their eyes in the possession of his recovered liberty! Such a reception he now wishes that Onesimus may enjoy in the house of his master. [Ὡς identifies the persons, and makes the reception a corollary of that identity. Onesimus, in his character as a believer, had the same rights as Paul had, and could claim their recognition as fully and justly as the Apostle himself. Such is the power which the gospel gives one Christian to intercede with another. Pliny, in his letter to Sabinianus, could only entreat his friend not to torture the wretch who was a suppliant for his mercy. The Roman laws, which were severer in this respect than the Greek laws, allowed a master even to take the life of an absconding servant. See Becker’sCharikles, p. 370. A brand-mark at least (στίγμα) was the penalty of an unsuccessful attempt to escape from servitude. The δραπέτης ἐστιγμένος (Aristoph., Aves, 759), or branded fugitive, was a common sight on the estates of the wealthy Athenians.—H.]

Phm_1:18. If he hath wronged thee. That which the Apostle might have stated probably in decided terms, he expresses hypothetically with Attic urbanity, in order to remove a difficulty that might prejudice the desired reconciliation.—Or oweth aught, defines more nearly the circumstance in which the supposed injury consisted. Perhaps Onesimus had acknowledged to Paul that he had committed a theft, and had fled to escape being punished. [According to this view, the first verb of the protasis states the crime, viz., some theft or fraud, which the second describes euphemistically as a debt (Meyer, Bengel, De Wette, Ellicott). But it may be doubted still whether Paul would speak of an immorality per se like stealing (even as practised among slaves, see Tit_2:10) in so hesitating a tone (εἰ ἠδίκησα); and whether, if Onesimus had sinned in that way, he would not have taken a nearer way to the heart of Philemon by a full, unextenuating admission of the wrong, if he knew that Onesimus had been thus guilty. It is this explanation of ἠδίκησα, and this only, which has led some critics to form so unfavorable an opinion of the character of Onesimus, and to brand him as a thief or robber, in addition to the act of running away and as the motive for it. “He belonged to the dregs of society,” says Conybeare, “robbed his master, and confessed the sin to Paul.” “It is strange,” says Dr. Doddridge, “that Onesimus could have been so wicked in so pious a family, and should have left his master in so infamous a manner.”—H.]—[But it is possible that the verbs (ἠδίκησε, ὀφείλει) may refer not to any crime properly so called which Onesimus had committed, but to his running away as viewed under two aspects: first as an act of injustice (if Philemon chose so to regard it), which the Apostle would have his friend wholly overlook for his sake; and (if that was too much, and he must be indemnified for the wrong, then) as a debt which Paul says he was prepared to pay. It may be urged for this view, first, that Paul otherwise makes no reference whatever to the escape, the special offence which he might be expected to exert his utmost skill to induce Philemon to overlook; second, that the questioning form (εἰ) is more appropriate to the running away than to a moral misdemeanor; and third, that as the loss of service would in the nature of the case be of much more account than any single act of dishonesty or peculation, the Apostle would naturally enough think of that as the chief pecuniary obstacle, and so engage to make all needed restitution. Schrader, Koch, Hemsen, and others deny utterly that the passage under remark affords any reason for impeaching the man’s character before the flight; and Lardner (Credibility of the Gospel History) says, sharply, that it is no better than calumny to charge a person with crime on such evidence.—H.]16—Put that to my account [lit. reckon to me]. This may be said of the punishment which Onesimus deserved, as well as of the debt which he had to cancel. Calvin: “Tanto itaque major Paul: humanitas, qui pro maleficio quoque satisfacere paratus est.” The humanity, bonhomie, displayed here, and in the next verse, taking almost the form of a good-natured jest, gives us at the same time a deep insight into the affectionate soul of the greathearted Paul.—[For ἐλλόγα, see remarks on the text.]

Phm_1:19. [I Paul, where the addition of Παῦλος strengthens the emphatic ἐγώ. A written pledge with such a name needed no other security.—H.]—With my own hand. If the Apostle dictated this letter to an amanuensis, as his custom was (comp. Rom_16:22), perhaps he took the pen at this moment from the writer, and with his own fettered hand wrote the promissory word: I will pay it (“lepide sane hœc profert”, Theoph.)17 [The first verb (ἔγραψα) derives its immediate object from τοῦτο ἐμοὶ ἐλλόγα, and ἀποτίσω repeats the assurance that he will discharge the obligation (συγγπαφή) thus acknowledged by his own hand. Ἀποτίσω belongs to the phraseology of pecuniary compacts, and is aptly chosen here.—H.] In the worst case he trusts he shall not be wanting in the means necessary for meeting the demand, but trusts also that his friend and brother Philemon will not allow it to come to such a result.—[Not to say (ἱνα μή λέγω= ne dicam), is an instance of the σχῆμα παρασιωπήσεως or prœteritio, by which a person says in reality what he profesess to pass over in silence. So ἵνα μἡ λέγωμεν in 2Co_9:4. See Wilke, N. T. Rhetorik, p. 365. The ἵνα may depend on ἔγραψα or a suppressed thought: “Accept this pledge, that I may not have occasion to insist upon my rights.”—H.]—That thou owest, &c. In all probability Philemon had been converted by the preaching of Paul, and had therefore indirectly to thank him for the life of his soul. Προσοφείλεις (insuper debes), owest besides, i. e., in addition to that which I just now promised to pay thee, thou owest also thyself to me, thy proper and true I, as an heir of eternal life; comp. Luk_9:25. So far from its being the case, therefore, that Philemon would have anything to demand from Paul, if there should ever be a reckoning between him and the Apostle, Philemon would have to pay something to Paul; and from this incalculable debt of love and gratitude he could now obtain a discharge, if he granted to Onesimus the kindness desired for him. After this delicate hint (though any further encitement must be unnecessary) the Apostle adds something still to all that precedes.

Phm_1:20. Yea, brother, &c. Ναί is not to be taken in the sense of a request, i. e., I pray, but confirmatory. [It snatches, as it were, the answer from the mouth of the respondent before he can utter it, like our familiar “Yes, you will.”—H.]—Ἐγώ σου ὀναίμην, let me have joy [or profit] of thee, contains an allusion to the name of Onesimus. See Win., Gramm., § 68,2 (6th ed.). [So nearly all the later commentators, except De Wette.—H.] Ὀνίναμαί τινος means properly to derive advantage, profit from something, and also further, to be made glad by another, to have joy in him. This joy Philemon would impart to Paul if he fulfilled his wish expressed here in Phm_1:12-19. [If we admit an alliteration, therefore, between ὀναίμην and ὀνήσιμος, it may have an import like this: “Let the joy in this matter be mutual; and if you have profit from him whom I send back, let me have profit from you.”18—H.]—In the Lord (ἐν κυρίῳ) is added in order to designate the joy which Paul would so gladly share as Christian in its nature, as a joy produced by the most intimate communion with Christ, although it relates to an earthly affair.—Refresh my heart, σπλάγχνα (comp. Phm_1:7; Phm_1:12). This refers not to Onesimus as an object of affection, but to Paul’s own loving heart, which has been so troubled on this subject, but will be revived if Philemon grants to him his request.

Phm_1:21. Having confidence in thy obedience, the final word a tutiori at the same time a delicate allusion to Phm_1:8-9, by which Philemon was to be reminded that he who pleads so earnestly for a proof of love, might also, in virtue of his apostolic authority, require obedience. [In this case, the ὑπακοῇ, obedience, is viewed as that due to the Apostle himself; and so many others, as Meyer, Ellicott, Alford, understand the expression. But the term is not limited in the Greek, and the obedience, as some prefer, may be that due to God or Christ, since that which the Apostle had requested merely, the spirit of the gospel demanded as a duty. For ὑπακοῇ in this absolute use, see Rom_6:16; Rom_16:19. So Michaelis, Heinrichs, Koch, and others. It was natural that the Apostle should glance at this higher ground of obligation in the nature of the gospel itself; but it would not agree so well with the tone of the letter to find him referring to his own personal wishes, or his official character, as authorizing him to claim obedience on that account.—H.]—Ἔγραψα, have written (not wrote). See on ἔπεμψα, in Phm_1:11. [Will also do, i. e., more than (ὑπὲρ ὅ) as well as so much as I say.—H.]—As if fearful that Philemon might find the expression of an unreasonable distrust in the last remark.—The question, what Paul means by the words: καὶ ὑπὲρ ὃ λέγω, he leaves to the understanding and the heart of his friend to answer. The thought of the manumission of Onesimus, though not absolutely demanded, could hardly fail to arise of itself in the mind of Philemon. [It is difficult, certainly, to resist the impression that Paul meant here that Philemon should liberate Onesimus, and allow him as his own master to return to Paul at Rome, or to use his liberty in any other way, as he pleased. Having asked everything short of that already, nothing but that seems to remain as the something (ὑπὲρ ὅ) which he has not asked. According to De Wette, the sense is: “Thou wilt not only pardon him and give him his freedom (as requested before in Phm_1:16), but also confer (other) favors.” So also Schrader: “Paul, instead of contenting himself with having Onesimus set free (which is presupposed after what is said in Phm_1:16), desires now that he should be dismissed with such other manifest tokens of good will, as it was right to expect from a man of Philemon’s noble spirit.” Rosenmüller: “Hœc verba ad libertatem servo reduci concedendam alludere non absimile est vero.” “This verse serves,” says Alford, “to put Philemon in mind of Paul’s apostolic authority, and hints delicately at the manumission of Onesimus, which he has not yet requested.” Webster and Wilkinson: “Perhaps the Apostle refers in Phm_1:21 to the possibility of Philemon giving Onesimus his freedom.” “In the words ἐιδὼς, ὃτι, κ.τ.λ.,” says Koch (p. 124), “the Apostle expresses his assurance that Philemon will not only cheerfully forgive the converted Onesimus his offence, and grant him his freedom, but will go further than this (ὑπὲρ ὅ), that is, anticipate any other wants, and supply them.” Dr. Bleek says: “Without doubt, what the Apostle principally means is that Philemon should grant to Onesimus his liberty; which he has nowhere definitely expressed as his desire in what precedes (not even in Phm_1:16). But as a freedman also Onesimus might after that stand in a still closer personal relation to him, and remain in his service, as was very often the case with freedmen, the liberti.” See his Vorlesungen, &c., p. 169.—On the contrary, some others find here merely a general compliment to Philemon’s character. The meaning is said to be that Paul had the fullest confidence in him as a Christian brother, who would do for Onesimus, who was also their brother, not only what the Apostle has asked for him, but more too, if he had asked it. The request is not specific in this case, and no one favor expected of him more than another. So Rothe (p. 57): “Mihi Paulus, cum hœc scribebat, non certam aliquam rem in mente habuisse, sed eo modo locutus videtur esse, quo in vita communi solemus loqui, cum alicui non dubisare nos, quin sit in not officiosissimus affirmare volumus.”—Meyer holds that there is no reference to the emancipation either in this verse or in Phm_1:13.—“It is doubtful,” says Ellicott, “whether this alludes to the manumission of Onesimus. The tenor of the Epistle would seem to imply something more than confidence on the part of the Apostle, that Philemon would show to the fugitive even greater kindness, and a more affectionate reception than he had pleaded for.”—We may say in conclusion, at all events, that whatever Philemon understood the Apostle to say or intimate, he was not slow to perform The fact of our having this Epistle in our hands at the present moment is good proof that he was not remiss in acting up to every intimation of what was to be expected from his friendship or his love of justice; for our own feelings assure us that he would never have allowed such a letter to see the light, if it was to exist only as a perpetual witness of his ingratitude and his severity.—H.]

Footnotes:

[6]Phm_1:8.—[The participial structure, as in the Greek (ἔχων), is better than the verbal (E. V.). See the Notes.—“Convenient” (for ἀνῆκον) is obsolete in its earlier Latin sense. Tyndale and the Genevan version render that which becometh. It is one of those many words in the English Scriptures which have changed their meaning, concerning which Archbishop Whately remarks that “they are much more likely to perplex and bewilder the reader, than those entirely out of use. The latter only leave him in darkness; the others mislead him by a false light.” See his Annotations on Bacon’s Essays, No. 34.—H.]

[7]Phm_1:9.—[Omit thee, as suggested in the Notes.—The exegesis (see infra) requires a semicolon or period after “beseech” (παρακαλῶ), and a comma, not a period, at the end of the verse.—H.]

[8]Phm_1:10.—[Some insert ἐγὼ before ἐγέννησα, but without sufficient authority. Meyer argues for it on the ground that the proper emphasis was liable to be overlooked, and thus the pronoun fell aside.—The T, R. has μοῦ after δεσμοῖςc, but against decisive witnesses. Lachmann and Tischendorf leave it out.—H.]

[9]Phm_1:12.—[After ἀνάπεμψα we are to insert σοί, which the following σὺ caused to be dropped in some copies.—H.]

[10]Phm_1:12.—[Προσλαβοῦ, receive, nearly all critics (Lachmann, Tischendorf, De Wette, Meyer, Ellicott) regard as inserted here from Phm_1:17. It was a very ancient gloss, but was no doubt intended to remove the anacoluthon. Σὺδέ is certainly genuine. As there was no verb with which σὺ could agree, a few copies dropped the pronoun so as to join αὐτὸν with ἀνέπεμψα.—H.]

[11]Phm_1:18.—[The form ἐλλόγα is the best supported (Lachmann, Tischendorf, Meyer, Alford). The Sinaitic Codex has αλλογα. Fritzsche decides (Epist. ad Romans 1.p. 311) that grammatically it should be ἐλλόγει, as in Rom_5:13.—H.]

[12]Phm_1:20.—The common text has in the Lord (ἐν κυρίῳ) twice. [But ἐν Χριστῷ is correct in the second instance, and the other an accidental repetition of the same. The testimonies are decisive.—H.]

[13]Phm_1:21.—[Some of the later critics read ὑπὲρ ἅ, instead of ὑπὲρ ὅ (T. R.), Tischendorf has both in different editions. The best copies favor ὑπὲρ ἅ (so Cod. Sinait.), and the singular may have displaced the plural, because the request was thought to be one rather than manifold.—H.]

[14][It will be observed that our English translators, instead of reserving the name of Onesimus to the end of the sentence, insert it after τέκνου, with manifest injury to the sense.—The accumulation of motives urged in this tenth verse, and the ninth, renders the passage one of remarkable power. Buckminster’s enumeration of the ideas agrees almost verbally with that of Macknight. “He reminds Philemon of his reputation for kindness, of his friendship for the writer, of his respect for character, and especially for age, of his compassion for his bonds; and, with all this, lets fall an intimation, that perhaps some deference was due to his wishes as an Apostle. On the other hand, he presents before Philemon the repentance of Onesimus, and his return to virtue, his Christian profession, and the consequent confidence and attachment of Paul, his spiritual father.”—H.]

[15][Yet the fact of his being a slave would not prove that Onesimus could not have aided Paul as a preacher, as if on that account he must have been destitute of the needed qualifications; for slaves among the Greeks and Romans were not excluded by law from the means of instruction, and there was a class of them among the Romans called literati, on account of the use which their masters made of their literary abilities. See Becker’s Gallus, p. 121.—H]

[16][Since writing the above note, we have been gratified to read the following remarks of Dr, Bleek on the question in his Vorlesungen ü, die Britfe an die Kolosser, den Philemon, &c., p. 166 (1865): Onesimus’ “clandestine escape might itself be regarded as a wrong against his master, and so also the loss of personal service which he had failed to render in his absence, might be viewed as a debt which he had incurred. Whether it was known to the Apostle that he had committed some other offence, especially embezzlement or theft, as many writers assume, we do not know. From this passage we by no means discover this; and, indeed, it is hardly probable that, if the Apostle had known or conjectured any such thing, he would have expressed himself in so half-sportive a manner as he has done.”—H.]

[17][It seems hardly probable that Paul would employ the hand of another to write a brief and friendly letter like this. It is a false, certainly unnecessary emphasis, which restricts ἔγραψα to ἐλλόγα or ἀποτίσω, as if it were proof that he had written those words, but not the rest of the letter. It would justify that inference as little as ἐγὼ εἶπον attached to ἐγὼ ἀποτίσω in a speech, would justify the inference that one person had uttered that declaration, and another the rest of the discourse. Theodoret: ἀνκ̀ γραμματίου τήνδε κατέχε τὴν ἐπιστολήν· πᾶσαν αὐτὴν γέγραφα.—H.

[18][In this case ἐγώ and σου (Paul and Philemon) are opposed to each other with reference to their relation to Onesimus. But some regard ἐγώ as emphatic in distinction from Onesimus. Thus Ellicott: Paul solicits a favor for, himself, and for the moment puts Onesimus, as it were, out of the question.—H.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

THE EPISTLE TO PHILEMON

III.

Phm 1:8-11

AFTER honest and affectionate praise of Philemon, the Apostle now approaches the main purpose of his letter. But even now he does not blurt it out at once. He probably anticipated that his friend was justly angry with his runaway slave, and therefore, in these verses, he touches a kind of prelude to his request with what we should call the finest tact, if it were not so manifestly the unconscious product of simple good feeling. Even by the end of them he has not ventured to say what he wishes done, though he has ventured to introduce the obnoxious name. So much persuading and sanctified ingenuity does it sometimes take to induce good men to do plain duties which may be unwelcome.

These verses not only present a model for efforts to lead men in right paths, but they unveil the very spirit of Christianity in their pleadings. Paul’s persuasives to Philemon are echoes of Christ’s persuasives to Paul. He had learned his method from his Master, and had himself experienced that gentle love was more than commandments. Therefore he softens his voice to speak to Philemon, as Christ had softened His to speak to Paul. We do not arbitrarily "spiritualize" the words, but simply recognize that the Apostle moulded his conduct after Christ’s pattern, when we see here a mirror reflecting some of the highest truths of Christian ethics.

I. Here is seen love which beseeches where it might command.

The first word, "wherefore," leads back to the preceding sentence, and makes Philemon’s past kindness to the saints the reason for his being asked to be kind now. The Apostle’s confidence in his friend’s character, and in his being amenable to the appeal of love, made Paul waive his apostolic authority, and sue instead of commanding. There are people, like the horse and the mule, who understand only rough imperatives, backed by force; but they are fewer than we are apt to think, and perhaps gentleness is never wholly thrown away. No doubt, there must be adaptation of method to different characters, but we should try gentleness before we make up our minds that to try it is to throw pearls before swine.

The careful limits put to apostolic authority here deserve notice. " I might be much bold in Christ to command." He has no authority in himself, but he has " in Christ." His own personality gives him none, but his relation to his Master does. It is a distinct assertion of right to command, and an equally distinct repudiation of any such right, except as derived from his union with Jesus.

He still further limits his authority by that noteworthy clause, "that which is befitting." His authority does not stretch so far as to create new obligations, or to repeal plain laws of duty. There was a standard by which his commands were to be tried. He appeals to Philemon’s own sense of moral fitness, to his natural conscience, enlightened by communion with Christ.

Then comes the great motive which he will urge, "for love’s sake" - not merely his to Philemon, nor Philemon’s to him, but the bond which unites all Christian souls together, and binds them all to Christ. "That grand, sacred principle," says Paul, "bids me put away authority, and speak in entreaty." Love naturally beseeches, and does not order. The harsh voice of command is simply the imposition of another’s will, and it belongs to relationships in which the heart has no share. But wherever love is the bond, grace is poured into the lips, and "I enjoin" becomes "I pray." So that even where the outward form of authority is still kept, as in a parent to young children, there will ever be some endearing word to swathe the harsh imperative in tenderness, like a sword blade wrapped about with wool, lest it should wound. Love tends to obliterate the hard distinction of superior and inferior, which finds its expression in laconic imperatives and silent obedience. It seeks not for mere compliance with commands, but for oneness of will. The lightest wish breathed by loved lips is stronger than all stern injunctions, often, alas! than all laws of duty. The heart is so tuned as only to vibrate to that one tone. The rocking stones, which all the storms of winter may howl round and not move, can be set swinging by a light touch. Una leads the lion in a silken leash. Love controls the wildest nature. The demoniac, whom no chains can bind, is found sitting at the feet of incarnate gentleness. So the wish of love is all-powerful with loving hearts, and its faintest whisper louder and more constraining than all the trumpets of Sinai. .

There is a large lesson here for all human relationships. Fathers and mothers, husbands and wives, friends and companions, teachers and guides of all sorts, should set their conduct by this pattern, and let the law of love sit ever upon their lips. Authority is the weapon of a weak man, who is doubtful of his own power to get himself obeyed, or of a selfish one, who seeks for mechanical submission rather than for the fealty of willing hearts. Love is the weapon of a strong man who can cast aside the trappings of superiority, and is never loftier than when he descends, nor more absolute than when he abjures authority, and appeals with love to love. Men are not to be dragooned into goodness. If mere outward acts are sought, it may be enough to impose another’s will in orders as curt as a soldier’s word of command; but if the joyful inclination of the heart to the good deed is to be secured, that can only be done when law melts into love, and is thereby transformed to a more imperative obligation, written not on tables of stone, but on fleshy tables of the heart.

There is a glimpse here into the very heart of Christ’s rule over men. He too does not merely impose commands, but stoops to entreat, where He indeed might command. "Henceforth I call you not servants, but friends"; and though He does go on to say, "Ye are My friends, if ye do whatsoever I command you," yet His commandment has in it so

much tenderness, condescension, and pleading love, that it sounds far liker beseeching than enjoining. His yoke is easy, for this among other reasons, that it is, if one may so say, padded with love. His burden is light, because it is laid on His servant’s shoulders by a loving hand; and so, as St Bernard says, it is onus quod portantem portat, a burden which carries him who carries it.

II. There is in these verses the appeal which gives weight to the entreaties of love.

The Apostle brings personal considerations to bear on the enforcement of impersonal duty, and therein follows the example of his Lord. He presents his own circumstances as adding power to his request, and as it were puts himself into the scale. He touches with singular pathos on two things which should sway his friend. "Such a one as Paul the aged." The alternative rendering "ambassador," while quite possible, has not congruity in its favour, and would be a recurrence to that very motive of official authority which he has just disclaimed. The other rendering is every way preferable. How old was he "i Probably somewhere about sixty - not a very great age, but life was somewhat shorter then than now, and Paul was, no doubt, aged by work, by worry, and by the unresting spirit that "o’er-informed his tenement of clay." Such temperaments as his soon grow old. Perhaps Philemon was not much younger; but the prosperous Colossian gentleman had had a smoother life, and, no doubt, carried his years more lightly.

The requests of old age should have weight. In our days, what with the improvements in education, and the general loosening of the bonds of reverence, the old maxim that "the utmost respect is due to children," receives a strange interpretation, and in many a household the Divine order is turned upside down, and the juniors regulate all things. Other still more sacred things will be likely to lose their due reverence when silver hairs no longer receive theirs.

But usually the aged who are "such" aged "as Paul" was, will not fail of obtaining honour and deference. No more beautiful picture of the bright energy and freshness still possible to the old was ever painted than may be gathered from the Apostle’s unconscious sketch of himself. He delighted in having young life about him - Timothy, Titus, Mark, and others, boys in comparison with himself, whom yet he admitted to close intimacy, as some old general might the youths of his staff, warming his age at the genial flame of their growing energies and unworn hopes. His was a joyful old age too, notwithstanding many burdens of anxiety and sorrow. We hear the clear song of his gladness ringing through the epistle of joy, that to the Philippians, which, like this, dates from his Roman captivity. A Christian old age should be joyful, and only it will be; for the joys of the natural life burn low, when the fuel that fed them is nearly exhausted, and withered hands are held in vain over the dying embers. But Christ’s joy "remains," and a Christian old age may be like the polar midsummer days, when the sun shines till midnight, and dips but for an imperceptible interval ere it rises for the unending day of heaven.

Paul the aged was full of interest in the things of the day; no mere "praiser of time gone by," but a strenuous worker, cherishing a quick sympathy and an eager interest which kept him young to the end. Witness that last chapter of the second Epistle to Timothy, where he is seen, in the immediate expectation of death, entering heartily into passing trifles, and thinking it worth while to give little pieces of information about the movements of his friends, and wishful to get his books and parchments, that he might do some more work while waiting for the headsman’s sword. And over his cheery, sympathetic, busy old age there is thrown the light of a great hope, which kindles desire and onward looks in his dim eyes, and parts "such a one as Paul the aged " by a whole universe from the old whose future is dark and their past dreary, whose hope is a phantom and their memory a pang.

The Apostle adds yet another personal characteristic as a motive with Philemon to grant his request: "Now a prisoner also of Christ Jesus." He has already spoken of himself in these terms in v. i. His sufferings were imposed by and endured for Christ. He holds up his fettered wrist, and in effect says, "Surely you will not refuse anything that you can do to wrap a silken softness round the cold, hard iron, especially when you remember for Whose sake and by Whose will I am bound with this chain." He thus brings personal motives to reinforce duty which is binding from other and higher considerations. He does not merely tell Philemon that he ought to take back Onesimus as a piece of self-sacrificing Christian duty. He does imply that highest motive throughout his pleadings, and urges that such action is "fitting" or in consonance with the position and obligations of a Christian man. But he backs up this highest reason with these others: If you hesitate to take him back because you ought, will you do it because I ask you and, before you answer that question, will you remember my age, and what I am bearing for the Master? If he can get his friend to do the right thing by the help of these subsidiary motives, still, it is the right thing; and the appeal to these motives will do Philemon no harm, and, if successful, will do both him and Onesimus a great deal of good.

Does not this action of Paul remind us of the highest example of a similar use of motives of personal attachment as aids to duty? Christ does thus with His servants. He does not simply hold up before us a cold law of duty, but warms it by introducing our personal relation to Him as the main motive for keeping it. Apart from Him, Morality can only point to the tables of stone and say: "There! that is what you ought to do. Do it, or face the consequences." But Christ says: "I have given Myself for you. My will is your law. Will you do it for My sake?" Instead of the chilling, statuesque ideal, as pure as marble and as cold, a Brother stands before us with a heart that beats, a smile on His face, a hand outstretched to help; and His word is, "If ye love Me, keep My commandments." The specific difference of Christian morality lies not in its precepts, but in its motive, and in its gift of power to obey. Paul could only urge regard to him as a subsidiary inducement. Christ puts it as the chief, nay, as the sole motive for obedience.

III. The last point suggested by these verses is the gradual opening up of the main subject matter of the Apostle’s request.

Very noteworthy is the tenderness of the description of the fugitive as "my child, whom I have begotten in my bonds." Paul does not venture to name him at once, but prepares the way by the warmth of this affectionate reference. The position of the name in the sentence is most unusual, and suggests a kind of hesitation to take the plunge, while the hurried passing on to meet the objection which he knew would spring immediately to Philemon’s mind is almost as if Paul laid his hand on his friend’s lips to stop his words, - "Onesimus then is it that good-for-nothing! "Paul admits the indictment, will say no word to mitigate the condemnation due to his past worthlessness, but, with a playful allusion to the slave’s name, which conceals his deep earnestness, assures Philemon that he will find the formerly inappropriate name, Onesimus - i.e., profitable - true yet, for all that is past. He is sure of this, because he, Paul, has proved his value. Surely never were the natural feelings of indignation and suspicion more skillfully soothed, and never did repentant good-for-nothing get sent back to regain the confidence which he had forfeited, with such a certificate of character in his hand!

But there is something of more importance than Paul’s inborn delicacy and tact to notice here. Onesimus had been a bad specimen of a bad class. Slavery must needs corrupt both the owner and the chattel; and, as a matter of fact, we have classical allusions enough to show that the slaves of Paul’s period were deeply tainted with the characteristic vices of their condition. Liars, thieves, idle, treacherous, nourishing a hatred of their masters all the more deadly that it was smothered, but ready to flame out, if opportunity served, in blood-curdling cruelties - they constituted an ever-present danger, and needed an ever-wakeful watchfulness. Onesimus had been known to Philemon only as one of the idlers who were more of a nuisance than a benefit, and cost more than they earned; and he apparently ended his career by theft. And this degraded creature, with scars on his soul deeper and worse than the marks of fetters on his limbs, had somehow found his way to the great jungle of a city, where all foul vermin could crawl and hiss and sting with comparative safety. There he had somehow come across the Apostle, and had received into his heart, filled with ugly desires and lusts, the message of Christ’s love, which had swept it clean, and made him over again. The Apostle has had but short experience of his convert, but he is quite sure that he is a Christian; and, that being the case, he is as sure that all the bad black past is buried, and that the new leaf now turned over will be covered with fair writing, not in the least like the blots that were on the former page, and have now been dissolved from off it, by the touch of Christ’s blood.

It is a typical instance of the miracles which the gospel wrought as every-day events in its transforming career. Christianity knows nothing of hopeless cases. It professes its ability to take the most crooked stick and bring it straight, to flash a new power into the blackest carbon, which will turn it into a diamond. Every duty will be done better by a man if he have the love and grace of Jesus Christ in his heart. New motives are brought into play, new powers are given, new standards of duty are set up. The small tasks become great, and the unwelcome sweet, and the difficult easy, when done for and through Christ. Old vices are crushed in their deepest source; old habits driven out by the force of a new affection, as the young leaf-buds push the withered foliage from the tree. Christ can make any man over again, and does so re-create every heart that trusts to him. Such miracles of transformation are wrought to-day as truly as of old. Many professing Christians experience little of that quickening and revolutionizing energy; many observers see little of it, and some begin to croak, as if the old power had ebbed away. But wherever men give the gospel fair play in their lives, and open their spirits, in truth and not merely in profession, to its influence, it vindicates its undiminished possession of all its former energy; and if ever it seems to fail, it is not that the medicine is ineffectual, but that the sick man has not really taken it. The low tone of much modern Christianity and its dim exhibition of the transforming power of the gospel is easily and sadly accounted for without charging decrepitude on that which was once so mighty, by the patent fact that much modern Christianity is little better than lip acknowledgment, and that much more of it is woefully unfamiliar with the truth which it in some fashion believes, and is sinfully negligent of the spiritual gifts which it professes to treasure. If a Christian man does not show that his religion is changing him into the fair likeness of his Master, and fitting him for all relations of life, the reason is simply that he has so little of it, and that little so mechanical and tepid.

Paul pleads with Philemon to take back his worthless servant, and assures him that he will find Onesimus helpful now. Christ does not need to be besought to welcome His runaway good-for-nothings, however unprofitable they have been. That Divine charity of His forgives all things, and "hopes all things" of the worst, and can fulfil its own hope in the most degraded. With bright, unfaltering confidence in His own power He fronts the most evil, sure that He can cleanse; and that, no matter what the past has been. His power can overcome all defects of character, education, or surroundings, can set free from all moral disadvantages adhering to men’s station, class, or calling, can break the entail of sin. The worst needs no intercessor to sway that tender heart of our great Master whom we may dimly see shadowed in the very name of "Philemon," which means one who is loving or kindly. Whoever confesses to him that he has " been an unprofitable servant," will be welcomed to His heart, made pure and good by the Divine Spirit breathing new life into him, will be trained by Christ for all joyful toil as His slave, and yet His freedman and friend; and at last each once fugitive and unprofitable Onesimus will hear the "Well done, good and faithful servant I."

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

Chapter 5 Part 3

Phm_1:8-11 (R.V.)

After honest and affectionate praise of Philemon, the Apostle now approaches the main purpose of his letter. But even now he does not blurt it out at once. He probably anticipated that his friend was justly angry with his runaway slave, and therefore, in these verses, he touches a kind of prelude to his request with what we should call the finest tact, if it were not so manifestly the unconscious product of simple good feeling. Even by the end of them he has not ventured to say what he wishes done, though he has ventured to introduce the obnoxious name. So much persuading and sanctified ingenuity does it sometimes take to induce good men to do plain duties which may be unwelcome.

These verses not only present a model for efforts to lead men in right paths, but they unveil the very spirit of Christianity in their pleadings. Pauls persuasives to Philemon are echoes of Christs persuasives to Paul. He had learned his method from his Master, and had himself experienced that gentle love was more than commandments. Therefore he softens his voice to speak to Philemon, as Christ had softened His to speak to Paul. We do not arbitrarily "spiritualise" the words, but simply recognise that the Apostle moulded his conduct after Christs pattern, when we see here a mirror reflecting some of the highest truths of Christian ethics.

I. Here is seen love which beseeches where it might command. The first word "wherefore," leads back to the preceding sentence, and makes Philemons past kindness to the saints the reason for his being asked to be kind now. The Apostles confidence in his friends character, and in his being amenable to the appeal of love, made Paul waive his apostolic authority, and sue instead of commanding. There are people, like the horse and the mule, who understand only rough imperatives, backed by force; but they are fewer than we are apt to think, and perhaps gentleness is never wholly thrown away. No doubt, there must be adaptation of method to different characters, but we should try gentleness before we make up our minds that to try it is to throw pearls before swine.

The careful limits put to apostolic authority here deserve notice. "I might be much bold in Christ to command." He has no authority in himself, but he has "in Christ." His own personality gives him none, but his relation to his Master does. It is a distinct assertion of right to command, and an equally distinct repudiation of any such right, except as derived from his union with Jesus.

He still further limits his authority by that noteworthy clause, "that which is befitting." His authority does not stretch so far as to create new obligations, or to repeal plain laws of duty. There was a standard by which his commands were to be tried. He appeals to Philemons own sense of moral fitness, to his natural conscience, enlightened by communion with Christ.

Then comes the great motive which he will urge, "for loves sake"-not merely his to Philemon, or Philemons to him, but the bond which unites all Christian souls together, and binds them all to Christ. "That grand, sacred principle," says Paul, "bids me put away authority, and speak in entreaty." Love naturally beseeches, and does not order. The harsh voice of command is simply the imposition of anothers will, and it belongs to relationships in which the heart has no share. But wherever love is the bond, grace is poured into the lips, and "I enjoin" becomes "I pray." So that even where the outward form of authority is still kept, as in a parent to young children, there will ever be some endearing word to swathe the harsh imperative in tenderness, like a sword blade wrapped about with wool, lest it should wound. Love tends to obliterate the hard distinction of superior and, inferior, which finds its expression in laconic imperatives and silent obedience. It seeks not for mere compliance with commands, but for oneness of will. The lightest wish breathed by loved lips is stronger than all stern injunctions, often, alas! than all laws of duty. The heart is so tuned as to vibrate only to that one tone. The rocking stones, which all the storms of winter may howl round and not move, can be set swinging by a light touch. Una leads the lion in a silken leash. Love controls the wildest nature. The demoniac, whom no chains can bind, is found sitting at the feet of incarnate gentleness. So the wish of love is all-powerful with loving hearts, and its faintest whisper louder and more constraining than all the trumpets of Sinai. There is a large lesson here for all human relationships. Fathers and mothers, husbands and wives, friends and companions, teachers and guides of all sorts, should set their conduct by this pattern, and let the law of love sit ever upon their lips. Authority is the weapon of a weak man, who is doubtful of his own power to get himself obeyed, or of a selfish one, who seeks for mechanical submission rather than for the fealty of willing hearts.

Love is the weapon of a strong man who can cast aside the trappings of superiority, and is never loftier than when he descends, nor more absolute than when he abjures authority, and appeals with love to love. Men are not to be dragooned into goodness. If mere outward acts are sought, it may be enough to impose anothers will in orders as curt as a soldiers word of command; but if the joyful inclination of the heart to the good deed is to be secured, that can only be done when law melts into love, and is thereby transformed to a more imperative obligation, written not on tables of stone, but on fleshly tables of the heart.

There is a glimpse here into the very heart of Christs rule over men. He too does not merely impose commands, but stoops to entreat, where He indeed might command. "Henceforth I call you not servants, but friends"; and though He does go on to say, "Ye are My friends, if ye do whatsoever I command you," yet His commandment has in it so much tenderness, condescension, and pleading love, that it sounds far liker beseeching than enjoining. His yoke is easy, for this among other reasons, that it is, if one may say so, padded with love. His burden is light because it is laid on His servants shoulders by a loving hand; and so, as St. Bernard says, it is onus quod portantem portat, a burden which carries him who carries it.

II. There is in these verses the appeal which gives weight to the entreaties of love. The Apostle brings personal considerations to bear on the enforcement of impersonal duty, and therein follows the example of his Lord. He presents his own circumstances as adding power to his request, and, as it were, puts himself into the scale. He touches with singular pathos on two things which should sway his friend. "Such a one as Paul the aged." The alternative rendering "ambassador," while quite possible, has not congruity in its favour, and would be a recurrence to that very motive of official authority which he has just disclaimed. The other rendering is every way preferable. How old was he? Probably somewhere about sixty-not a very great age, but life was somewhat shorter then than now, and Paul was, no doubt, aged by work, by worry, and by the unresting spirit that "oer informed his tenement of clay." Such temperaments as his soon grow old. Perhaps Philemon was not much younger; but the prosperous Colossian gentleman had had a smoother life, and, no doubt, carried his years more lightly.

The requests of old age should have weight. In our days, what with the improvements in education, and the general loosening of the bonds of reverence, the old maxim that "the utmost respect is due to children," receives a strange interpretation, and in many a household the Divine order is turned upside down, and the juniors regulate all things. Other still more sacred things will be likely to lose their due reverence when silver hairs no longer receive theirs.

But usually the aged who are "such" aged "as Paul" was, will not fail of obtaining honour and deference. No more beautiful picture of the bright energy and freshness still possible to the old was ever painted than may be gathered from the Apostles unconscious sketch of himself. He delighted in having young life about him-Timothy, Titus, Mark, and others, boys in comparison with himself, whom yet he admitted to close intimacy, as some old general might the youths of his staff, warming his age at the genial flame of their growing energies and unworn hopes. His was a joyful old age too, notwithstanding many burdens of anxiety and sorrow. We hear the clear song of his gladness ringing through the epistle of joy, that to the Philippians, which, like this, dates from his Roman captivity. A Christian old age should be joyful, and only it will be; for the joys of the natural life burn low, when the fuel that fed them is nearly exhausted, and withered hands are held in vain over the dying embers. But Christs joy "remains," and a Christian old age may be like the polar midsummer days, when the sun shines till midnight, and dips but for an imperceptible interval ere it rises for the unending day of heaven.

Paul the aged was full of interest in the things of the day; no mere "praiser of time gone by," but a strenuous worker, cherishing a quick sympathy and an eager interest which kept him young to the end. Witness that last chapter of the Second Epistle to Timothy, where he is seen in the immediate expectation of death, entering heartily into passing trifles, and thinking it worth while to give little pieces of information about the movements of his friends, and wishful to get his books and parchments, that he might do some more work while waiting for the headsmans sword. And over his cheery, sympathetic, busy old age there is thrown the light of a great hope, which kindles desire and onward looks in his dim eyes, and parts "such a one as Paul the aged" by a whole universe from the old whose future is dark and their past dreary, whose hope is a phantom and their memory a pang.

The Apostle adds yet another personal characteristic as a motive with Philemon to grant his request: "Now a prisoner also of Christ Jesus." He has already spoken of himself in these terms in Phm_1:1. His sufferings were imposed by and endured for Christ. He holds up his fettered wrist, and in effect says, "Surely you will not refuse anything that you can do to wrap a silken softness round the cold, hard iron, especially when you remember for Whose sake and by Whose will I am bound with this chain." He thus brings personal motives to reinforce duty which is binding from other and higher considerations. He does not merely tell Philemon that he ought to take back Onesimus as a piece of self-sacrificing Christian duty. He does imply that highest motive throughout his pleadings, and urges that such action is "fitting" or in consonance with the position and obligations of a Christian man. But he backs up this highest reason with these others: "If you hesitate to take him back because you ought, will you do it because I ask you? and, before you answer that question, will you remember my age, and what I am bearing for the Master?" If he can get his friend to do the right thing by the help of these subsidiary motives, still, it is the right thing; and the appeal to these motives will do Philemon no harm, and, if successful, will do both him and Onesimus a great deal of good.

Does not this action of Paul remind us of the highest example of a similar use of motives of personal attachment as aids to duty? Christ does thus with his servants. He does not simply hold up before us a cold law of duty, but warms it by introducing our personal relation to Him as the main motive for keeping it. Apart from Him, morality can only point to the tables of stone and say: "There! that is what you ought to do. Do it or face the consequences." But Christ says: "I have given Myself for you. My will is your law. Will you do it for My sake?" Instead of the chilling, statuesque ideal, as pure as marble and as cold, a Brother stands before us with a heart that beats, a smile on His face, a hand outstretched to help; and His word is, "If ye love Me, keep My commandments." The specific difference of Christian morality lies not in its precepts, but in its motive, and in its gift of power to obey. Paul could only urge regard to him as a subsidiary inducement. Christ puts it as the chief, nay, as the sole motive for obedience.

III. The last point suggested by these verses is the gradual opening up of the main subject matter of the Apostles request. Very noteworthy is the tenderness of the description of the fugitive as "my child, whom I have begotten in my bonds." Paul does not venture to name him at once, but prepares the way by the warmth of this affectionate reference. The position of the name in the sentence is most unusual, and suggests a kind of hesitation to take the plunge, while the hurried passing on to meet the objection which he knew would spring immediately to Philemons mind is almost as if Paul laid his hand on his friends lips to stop his words, -"Onesimus, then, is it? that good-for-nothing!" Paul admits the indictment, will say no word to mitigate the condemnation due to his past worthlessness, but, with a playful allusion to the slaves name, which conceals his deep earnestness, assures Philemon that he will find the formerly inappropriate name, Onesimus -i.e., profitable-true yet, for all that is past. He is sure of this, because he, Paul, has proved his value. Surely never were the natural feelings of indignation and suspicion more skilfully soothed, and never did repentant good-for-nothing get sent back to regain the confidence which he had forfeited, with such a certificate of character in his hand!

But there is something of more importance than Pauls inborn delicacy and tact to notice here. Onesimus had been a bad specimen of a bad class. Slavery must, needs corrupt both the owner and the chattel; and, as a matter of fact, we have classical allusions enough to show that the slaves of Pauls period were deeply tainted with the characteristic vices of their condition. Liars, thieves, idle, treacherous, nourishing a hatred of their masters all the more deadly that it was smothered, but ready to flame out, if opportunity served, in blood-curdling cruelties-they constitued an ever-present danger, and needed an ever-wakeful watchfulness. Onesimus had been known to Philemon only as one of the idlers who were more of a nuisance than a benefit, and cost more than they earned; and he apparently ended his career by theft. And this degraded creature with scars on his soul deeper and worse than the marks of fetters on his limbs, had somehow found his way to the great jungle of a city, where all foul vermin could crawl and hiss and sting with comparative safety. There he had somehow come across the Apostle, and had received into his heart, filled with ugly desires and lusts, the message of Christs love, which had swept it clean and made him over again. The Apostle has had but short experience of his convert, but he is quite sure that he is a Christian; and, that being the case, he is as sure that all the bad black past is buried, and that the new leaf now turned over will be covered with fair writing, not in the least like the blots that were on the former page, and have now been dissolved from off it, by the touch of Christs blood.

It is a typical instance of the miracles which the gospel wrought as everyday events in its transforming career. Christianity knows nothing of hopeless cases. It professes its ability to take the most crooked stick and bring it straight, to flash a new power into the blackest carbon, which will turn it into a diamond. Every duty will be done better by a man if he have the love and grace of Jesus Christ in his heart. New motives are brought into play, new powers are given, new standards of duty are set up. The small tasks become great, and the unwelcome sweet, and the difficult easy, when done for and through Christ. Old vices are crushed in their deepest source; old habits driven out by the force of a new affection, as the young leaf buds push the withered foliage from the tree. Christ can make any man over again, and does so recreate every heart that trusts to Him. Such miracles of transformation are wrought today as truly as of old. Many professing Christians experience little of that quickening and revolutionising energy; many observers see little of it, and some begin to croak, as if the old power had ebbed away. But wherever men give the gospel fair play in their lives, and open their spirits, in truth and not merely in profession, to its influence, it vindicates its undiminished possession of all its former energy; and if ever it seems to fail, it is not that the medicine is ineffectual, but that the sick man has not really taken it. The low tone of much modern Christianity and its dim exhibition of the transforming power of the gospel is easily and sadly accounted for without charging decrepitude on that which was once so mighty, by the patent fact that much modern Christianity is little better than lip acknowledgment, and that much more of it is woefully unfamiliar with the truth which it in some fashion believes, and is sinfully negligent of the spiritual gifts which it professes to treasure. If a Christian man does not show that his religion is changing him into the fair likeness of his Master, and fitting him for all relations of life, the reason is simply that he has so little of it, and that little so mechanical and tepid.

Paul pleads with Philemon to take back his worthless servant, and assures him that he will find Onesimus helpful now. Christ does not need to be besought to welcome His runaway good-fornothings, however unprofitable they have been. That Divine charity of His forgives all things, and "hopes all things" of the worst, and can fulfil its own hope in the most degraded. With bright, unfaltering confidence in His own power He fronts the most evil, sure that He can cleanse; and that, no matter what the past has been, His power can overcome all defects of character, education, or surroundings, can set free from all moral disadvantages adhering to mens station, class, or calling, can break the entail of sin. The worst needs no intercessor to sway that tender heart of our great Master whom we may dimly, see shadowed in the very name of "Philemon," which means one who is loving or kindly. Whoever confesses to him that he has "been an unprofitable servant," will be welcomed to His heart, made pure and good by the Divine Spirit breathing new life into him, will be trained by Christ for all joyful toil as His slave, and yet His freedman and friend; and at last each fugitive and unprofitable Onesimus will hear the "Well done, good and faithful servant!"

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

1:8-9 The reason why Paul was asking a favor was Philemon’s reputation as a gracious, loving person (1:5-7). Paul could demand it by his authority as Christ’s apostle, but love leads Paul to request rather than demand. • Paul, an old man: Paul appeals to the respect due to older people as well as to his status as a prisoner for the sake of Christ Jesus, which would only increase a fellow Christian’s respect.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Phm 1:8. Διὸ, wherefore) I exhort depends on this particle.—ἐπιτάσσειν, to command) Implying great authority, of which the foundation is the obligation of Philemon, Phm 1:19, requiring obedience, Phm 1:21.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Phm_1:8. Διό] explains the ground for the following διὰ τ. ἀγάπ. μᾶλλον παρακαλῶ: Wherefore (because I have so much joy and solace from thee), although I am by no means wanting in great boldness (1Ti_3:13; 2Co_3:12; Php_1:20) to enjoin upon thee what is becoming, I will rather for loves sake exhort, will make exhortation take the place of injunction. Chrysostom, Oecumenius, Theophylact (comp. also Theodoret), Erasmus, Michaelis, Zachariae, and others attach διό to the participial assertion. This is unpsychological; what Paul has said in Phm_1:5 [7] accords not with commanding, but with entreaty.

ἐν Χριστῷ] In Christ, as the element of his inner life, Paul knows that his great confidence has its basis. But this fellowship of his with Christ is not merely the general Christian, but the apostolic, fellowship.

τὸ ἀνῆκον] that which is fitting, that is, the ethically suitable; Suidas: τὸ πρέπον; not used in this sense by Greek writers. Comp. however, Eph_5:4; Col_3:18; 1Ma_10:40; 1Ma_10:42; 1Ma_11:35; 2Ma_14:8. Thus Paul makes that, which he desires to obtain from Philemon, already to be felt as his duty.

διὰ τὴν ἀγάπην] is understood by some of the love of Philemon (Calvin and others, Cornelius a Lapide: ut scilicet solitam tuam caritatem in servum tuum poenitentem ostendas); by others, of the love of the apostle to Philemon (Estius and others); by others again, ἣν κἀγὼ ἔχω πρός σε, καὶ σὺ πρὸς ἐμέ (Theophylact; comp. Oecumenius and others; Grotius: per necessitatem amicitiae nostrae). But all these limitations not expressed in the text are arbitrary; it is to be left general: on account of love, in order not to check the influence of the same (which, experience shows, is so great also over thee), but to allow it free course. It is the Christian brotherly love in abstracto, conceived of as a power; 1 Corinthians 13.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Phm 1:8 . Διό : i.e. , because of the good that he has heard concerning Philemon; he must keep up his reputation. ἐπιάσσειν : “to enjoin,” or “command”; the word is used “rather of commanding which attaches to a definite office and relates to permanent obligations under the office, than of special injunctions for particular occasions” (Vincent). τὸ ἀνῆκον : the primary meaning of the verb is that of “having arrived at,” or “reached”; and, ultimately, that of fulfilling a moral obligation. The word occurs elsewhere in the N.T. only in Eph 5:4 , Col 3:18 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Wherefore--Because of my love to thee, I prefer to "beseech," rather than "enjoin," or authoritatively command.

I might . . . enjoin--in virtue of the obligation to obedience which Philemon lay under to Paul, as having been converted through his instrumentality.

in Christ--the element in which his boldness has place.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. Wherefore, though I might be much bold] It would be better to read: Wherefore, although I have much authority through Christ, to command thee to do what is proper; yet, on account of my love to thee, I entreat thee.

The tenderness and delicacy of this epistle, says Dr. Paley, have long been admired: "Though I might be much bold in Christ to enjoin thee that which is convenient; yet, for love's sake, I rather beseech thee, being such a one as Paul the aged, and now also a prisoner of Christ Jesus, I beseech thee for my son Onesimus, whom I have begotten in my bonds."

There is something certainly very melting and persuasive in this and every part of the epistle. Yet, in my opinion, the character of St. Paul prevails in it throughout. The warm, affectionate, authoritative teacher is interceding with an absent friend for a beloved convert. He urges his suit with an earnestness befitting, perhaps, not so much the occasion as the ardour and sensibility of his own mind. Here also, as everywhere, he shows himself conscious of the weight and dignity of his mission; nor does he suffer Philemon, for a moment, to forget it: "I might be much bold in Christ, to enjoin thee that which is convenient." He is careful also to recall, though obliquely, to Philemon's memory, the sacred obligation under which he had laid him, by bringing him to the knowledge of Christ: "I do not say to thee, how thou owest to me even thine own self besides." Without laying aside, therefore, the apostolic character, our author softens the imperative style of his address, by mixing with it every sentiment and consideration that could move the heart of his correspondent. Aged, and in prison, he is content to supplicate and entreat. Onesimus was rendered dear to him by his conversation and his services; the child of his affliction, and "ministering unto him in the bonds of the Gospel." This ought to recommend him, whatever had been his fault, to Philemon's forgiveness: "Receive him as myself, as my own bowels." Every thing, however, should be voluntary. St. Paul was determined that Philemon's compliance should flow from his own bounty; "Without thy mind would I do nothing, that thy benefit should not be as it were of necessity, but willingly;" trusting, nevertheless, to his gratitude and attachment for the performance of all that he requested, and for more: "Having confidence in thy obedience, I wrote unto thee, knowing that thou wilt also do more than I say."

St. Paul's discourse at Miletus; his speech before Agrippa; his Epistle to the Romans; that to the Galatians, Ga 4:11-20; to the Philippians, Phil 1:29; Phil 2:2; the second to the Corinthians, 2Cor 6:1-13; and indeed some part or other of almost every epistle, exhibit examples of a similar application to the feelings and affections of the persons whom he addresses. And it is observable that these pathetic effusions, drawn for the most part from his own sufferings and situation, usually precede a command, soften a rebuke, or mitigate the harshness of some disagreeable truth. Horae Paulinae, p. 334.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

8. Wherefore, while I have great confidence in Christ to command thee. That is, “though I have authority so that I might justly command thee, yet thy love makes me prefer to entreat thee.”

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(8, 9) Wherefore . . . for love’s sake . . .—Still the same idea runs on. Philemon’s love, shown in Christian fellowship, is in the Apostle’s mind; “therefore,” he adds, “for love’s sake”—speaking in the spirit of love, to which he knew there would be a ready response—he will not command, as an Apostle, what is “convenient,” i.e., seemly, in a Christian (comp. Eph_5:14; Col_3:18), but will “entreat” as a brother.

(9) Paul the aged, and now also a prisoner of Jesus Christ.—At this time St. Paul must have been between fifty and sixty, and after a life of unexampled labour and suffering he might well call himself “aged,” not, perhaps, in comparison with Philemon, but in relation to his need of ministry from his “son” Onesimus. It has been suggested by Dr. Lightfoot that we should read here (by a slight change, or without any change, in the original), the ambassador, and also the prisoner, of Jesus Christ. The parallel with Eph_6:20—“for which I am an ambassador in bonds”—and, indeed, with the tone in which St. Paul in the other Epistles speaks of his captivity as his glory, is tempting. But the change seems to take much from the peculiar beauty and pathos of the passage; which from its appeal to love, rather than to authority, suits especially with the thought, not of the glory of ambassadorship for Christ, but of the weakness of an old age suffering in chains.

(8-20) Here St. Paul enters on the main subject of his Letter—the recommendation to Philemon of his runaway slave, Onesimus. All thoughtful readers of the Epistle must recognise in this a peculiar courtesy and delicacy of tone, through which an affectionate earnestness shows itself, and an authority all the greater because it is not asserted in command. The substance is equally notable in its bearing on slavery. Onesimus is doubly welcomed into the Christian family. He is St. Paul’s son in the faith: he is to Philemon a brother beloved in the Lord. In that recognition is the truth to which, both in theory and in practice, we may look as being the destruction of slavery.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8–21. A personal Request: Onesimus

8. Wherefore] Because I am writing to one whose life is the fruit of a loving heart.

though I might be much bold] Lit., “having much boldness”; but the insertion of “though” rightly explains the thought.—“Boldness”:—the Greek word, by derivation, means outspokenness, and its usage almost always illustrates this. See on Col_2:15 above, and our note on Eph_3:12.—He has the right to “say anything” to Philemon.

in Christ] Whom he represents as apostle, and who also unites him and Philemon in an intimacy which makes outspokenness doubly right.

enjoin] A very strong word. The cognate noun occurs Tit_2:15; “rebuke with all authority.”—“Love must often take the place of authority” (Quesnel).

convenient] Befitting; the French convenable. So Eph_5:4, where the same Greek (which occurs also Col_3:18; see note) is represented. In older English this was a familiar meaning of “convenient”; thus Latimer speaks of “voluntary works, which … be of themselves marvellous … convenient to be done.” See the Bible Word Book.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Wherefore, though I might be much bold in Christ,.... Or use much freedom of speech in the name of Christ, as an ambassador of his, and great authority as his apostle, which was given him for edification:

to enjoin thee that which is convenient; which became him as a believer in Christ, and a minister of the Gospel; which was his duty, and was obligatory upon him, agreeable to the doctrines of Christ; who taught men to love their enemies, to be reconciled to their brethren, that had offended them, especially when they repented; and therefore it was fit and proper that he should receive his servant again, since God had called him by his grace, and given him repentance for his sins: upon this foot the apostle could have commanded him, as he did in other cases, Th2 3:6, but he chose not to address him in an authoritative way, but by way of entreaty, as follows.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

8 Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient,

Ver. 8. That which is convenient] το ανηκον, or, that which is thy duty. Officium autem est ius actionis ad quemcunque statum pertinens, saith Jul. Scaliger.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Wherefore, though I might have much confidence, &c. Now St. Paul disposeth Philemon to grant his request, I am persuaded I might command thee, and thou wouldst not take it amiss. (Witham) --- To command thee, &c. As an apostle of Jesus Christ, I have the power even of ordering thee to forgive Onesimus, and to receive him again into favour; likewise as Paul, the aged, respect and regard being always due in a particular manner to old men; or again, as a prisoner of Jesus Christ, suffering here out of love for Jesus Christ and the faithful: I might here make use of all these different reasons to induce thee to pardon a poor fugitive slave, but I will not; I merely as a poor humble supplicant, forgetting all the dignity due to my apostleship, my grey hairs, or my chains, beseech thee to pardon him. Nor can i for a moment doubt of obtaining my request, when I consider the great charity thou hast in Jesus Christ towards all the saints. (Calmet, Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Wherefore, though I might be much bold in Christ; in the Greek it is: Wherefore, having much παρρησιαν, boldness, liberty or freedom of speech, or much power and authority, or right, as Heb 10:19, for Christ’s sake, being Christ’s apostle, or speaking for the sake of Christ.

To enjoin thee; to command thee, authoritatively.

That which is convenient; to anhkon, things that are expedient, or convenient, fit for thee to do. My office authorizeth me in such cases.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Render: Although I have abundant freedom boldness, or even license in Christ to enjoin upon thee that which is fitting. It was only in Christ, and by his authority as an apostle, that he could claim to come between a slave and his master. Secular warrant for doing so he had none. Such authority and license, however, he would not use on this occasion. He prefers to rely wholly on the respect and personal attachment felt towards him by Philemon, for the granting of his request, which he now proceeds to state.

Vers. 8-10. The religion of Christ a defense of social order, not a disturbing force.

There have been religions which have been simply forces of destruction. Mohammedanism, when it was first preached, and even to this day, as far as its power extends, has the Koran in one hand and the scimitar in the other, and offers but the alternatives of conversion, slavery, or death. The actors in the French Revolution of 1789 strove to spread their new gospel of liberty, equality, and fraternity at the point of the sword. Communism in 1870, and Nihilism since, make war upon all that is old, and desire to destroy all existing social organizations to make room for their own schemes. These are destructive forces in human nature, and nothing more.

I THE RELIGION OF CHRIST IS NOT ITSELF A SECULAR POLITY OR FORM OF GOVERNMENT. It does not, therefore, seek to uproot the social order which exists in any country. It, indeed, acts upon the individuals which compose the nation, and so in course of time transforms from within the institutions of the country. But it does not attack them from without; and therefore it is compatible with any form of government.

II IT EXERCISES NO COMPULSORY POWER, NO PHYSICAL FORCE. It works through the will of the person addressed, and leads, but does not compel. That is the characteristic method of Christianity. Thus St. Paul would not force the will of Philemon. His apostolic authority would have warranted his speaking in a tone of command: "I might be much bold in Christ to enjoin thee that which is convenient." But he preferred to persuade: "For love"s sake I rather beseech thee.

III THE CHRISTIAN RELIGION, THEREFORE, MAKES GOOD CITIZENS. "Fear God. Honor the king". (1Pe_2:17) It expressly recognizes the ruling powers de facto as entitled to obedience, and as the representatives of the Divine principle of authority and government; (1Pe_2:13) as having the right, therefore, to be legally obeyed. It inculcates quiet and peaceful conduct, harmless, law-abiding, observant to perform contracts and obligations, (1Th_4:11, 1Th_4:12) and directs each to be careful of the rights of others. (1Th_5:15 Php_2:4) These are the characteristics of its true followers; and in all its system it keeps in mind the great objects of promoting peace and unity, of qualifying its people by the elevation of their personal characters for the fullest measure of liberty, and at length of eternal happiness. It is the surest defense of nations.

Vers. 8-11. Appeal by entreaty rather than command.

The apostle here enters on the main subject of his letter, and introduces it with a singular mixture of courtesy, affection, and authority.

I IT IS SOMETIMES WISE TO FOREGO THE EXERCISE OF AUTHORITY. "Wherefore, though I have all boldness in Christ to enjoin thee that which is befitting, yet for love"s sake I rather beseech thee.

1. Ministers possess authority. They are required to speak with authority. "Charge them that are rich that they be not high-minded.

2. Their authority is not in their own name, but in that of Christ. "I have all boldness in Christ." They are but servants in the Church, as Moses was; (Heb_3:5) "not Laving dominion over our faith, but helpers of our; (2Co_1:24) for it is the authority of ambassadors. (2Co_5:20)

3. There are limits to this authority. "To enjoin thee that which is befitting." This follows from the fact that Christ gives the command. He can only command that which is befitting. Thus it is right for a believer to do even more than strict law would demand, for he must do what reason and propriety dictate.

II IT IS THE DELIGHT AS WELL AS THE WISDOM OF MINISTERS TO USE ENTREATY BATHER THAN COMMAND.

1. Ministers often wisely forego their right in prosecuting their Masters work. Christians likewise find it needful to forego the use of things lawful, because their use would be inexpedient. They must not "abuse their liberty" or "hinder the gospel". (1Co_9:12, 1Co_9:18)

2. Love is the principal motive to prompt to this action. "Yet for love"s sake I rather beseech thee." Not the love of the apostle to Philemon, nor the love of Philemon to him, but love absolutely as a principle held in highest regard by all Christians. It is love that "seeketh not her own.

3. An entreaty derives added weight from the age and sufferings of him who offers it. "Being such a one as Paul the aged, and now a prisoner also of Jesus Christ.

(1) Reverence is due to age. It is "a crown of glory when it is found in the way of righteousness." The apostle was not now old, as the years of a life are reckoned, but he bore the signs of age in exhaustion and weariness and cares.

(2) Ministers are to be regarded with peculiar respect and sympathy on account of their afflictions. The apostle was now a prisoner at Rome for the sake of Christ ambassador in bonds.

III THE OBJECT OF THE APOSTLE"S ENTREATY. "I beseech thee for my child whom I have begotten in my bonds, Onesimus.

1. Onesimus was the runaway slave of Philemon of Colossae, who had made his way to Rome, and come into contact with the apostle during his imprisonment.

2. He was a convert of the apostle.

(1) The apostle was the instrument of his conversion at Rome.

(2) Ministers ought to use private and casual opportunities of doing good to others.

(3) Though the apostle was a prisoner, the Word of God was not bound.

(4) God often sweetens the afflictions of his ministers by special favors.

3. His conversion became manifest by his better life. "Who was aforetime unprofitable to thee, but now is profitable to thee and to me.

(1) Good men may have bad servants. This Onesimus had been unprofitable, not only as a pilferer, but as an idler. The example of his godly master and mistress had no influence upon his conduct.

(2) Conversion always results in a change of social character. It makes people conscientious in the discharge of all duties incident to their calling. Onesimus was henceforth "profitable" both to Philemon and the apostle.

(a) He was profitable to the apostle. Religious servants are the most profitable. Onesimus gave new joy to the apostle by his conversion, while he waited on him, no doubt, in the ministry of private service and kindness.

It is not enough that a sinner cease to do evil; he must learn to do well. We see in Onesimus the practical side of the apostle"s counsel, "Let him that stole steal no more, but let him rather work with his hands that which is. (Eph_4:28)

(b) He was profitable to Philemon, in so far as he, in Philemon"s stead, did that service to the apostle which his master would have readily done if it had been in his power. He would be yet more profitable to his master in the spirit and conditions of his new service, on his return back to Colossae. T.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I might be bold in Christ - Through the authority he hath given me.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Paul’s Intercession for Onesimus.

v. 8. Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient,

v. 9. yet for love’s sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.

v. 10. I beseech thee for my son Onesimus, whom I have begotten in my bonds;

v. 11. which in time past was to thee unprofitable, but now profitable to thee and to me;

v. 12. whom I have sent again. Thou, therefore, receive him, that is, mine own bowels;

v. 13. whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the Gospel;

v. 14. but without thy mind would I do nothing, that thy benefit should not be as it were of necessity, but willingly.

Having prepared the way for his request with all gentle delicacy, the apostle now voices his intercession; and pet not abruptly, but with its own little introduction: Therefore, though I might have great boldness in Christ to command thee that which should be done, yet for love’s sake I rather beseech, being in such a condition, Paul, the old man, but now also the prisoner of Christ Jesus. Since Paul was sure in advance of the heart and mind of the man to whom he was addressing this letter, he had no hesitation about voicing his request. He might even have been quite bold and frank about the matter, he might have made use of the joyous confidence which he had in the Lord, based upon his apostolic authority and upon the fact of his inward personal communion with Him through faith; he might simply have called Philemon’s attention to a duty which he should perform in agreement with God’s will, of a moral obligation which rested upon him by virtue of his Christian profession. Instead of that, however, and for the sake of the love which he bore him, he preferred this method of beseeching Philemon, of making an appeal to him. This made the granting of his request on Philemon’s part a matter of piety. The persuasive, the appealing character of the entire letter is apparent especially in Paul’s reference to himself as the aged Paul and now also the prisoner of Christ Jesus. The authoritative teacher steps back to make way for the warmhearted, affectionate friend interceding with an absent friend for a beloved convert. Paul was at this time an elderly man and bore the designation which he applied to himself properly. And he was feeling the weight of his age especially in his imprisonment, in which he was bearing the reproach of his Master, since it was for His sake that he had been arrested and brought before the emperor’s court. Thus Paul brought his own person as concretely and as vividly as possible before the eyes of Philemon, in order to screen the figure of Onesimus from the anger of his master.

The apostle now states his request: I beseech thee with regard to my son, whom I have begotten in my bonds, Onesimus, who formerly was useless to thee, now, however, is very useful both to thee and to me, whom I have returned to thee. The very words are here chosen with such careful regard for the situation that they cry out their appeal. Thus the repetition of the word "beseech" stands out strongly in opposition to Paul’s right to command. Then, also, he does not refer to Onesimus as the runaway slave, but as his son, whom he has begotten in his bonds, his spiritual child, whom the Lord led to him in Rome, and whose heart had been renewed by the power of the Gospel as proclaimed by Paul. It certainly was a strange dispensation of the Lord according to which the slave from Colossae met the imprisoned apostle at Rome. In a fine play upon the meaning of the word Onesimus, which is "profitable. " St. Paul tells his friend that his slave has indeed, since leaving his service in such an unceremonious manner, been unprofitable, useless, to him; now, however, he was useful, very valuable, not only to Philemon, but also to Paul, who was sending him back to his master. Onesimus had been of great service to the apostle, trying to further his convenience and happiness in many ways. But having, under Paul’s faithful instruction, realized his wrong, he was ready, more than ever, to serve his old master for conscience’ sake.

Paul, sending, or having sent, Onesimus with this letter, pleads for him as he might for himself: Thou, however, receive him, that is, mine own heart. Luther remarks: "Here we see how Paul takes to himself poor Onesimus, and makes his case his own, as if he himself were Onesimus. " He refers to the slave with an expression of the most tender love, as his own flesh, his own heart, with whom he is connected by the bonds of the most tender affection. And in order to remove all unwillingness, the last vestige of resentment, from the heart of Philemon, Paul adds: Whom I would have kept back in my own company, that in thy stead he might serve me in the bonds of the Gospel, but without thy knowledge I wanted to do nothing, lest that which is good for thee come from restraint rather than from thy own free mill. It had really been the purpose of Paul to have Onesimus stay in Rome for a while, to take the place of his master in serving the apostle; for Philemon was deeply indebted to Paul for the spiritual blessings which he now enjoyed. It stood to reason, also, that, so long as the apostle was hindered in moving about freely, a service such as the slave had given him was in the interest of the Gospel. It was not only the fact that he could perform many little forms of ministry for Paul, whose place of lodging required some care and attention, but also that he could do many errands for him in keeping up the communication with the members of the congregation at Rome. Thus Paul had regarded Onesimus as Philemon’s substitute. This inclination of Paul’s mind was changed, however, when he considered the prior and weightier claims which the master had upon his slave; he wanted to do nothing without Philemon’s knowledge and consent. Any service which the latter might undertake in his behalf, whether personally or through his slave, was to be a voluntary service, flowing from his own free will and desire, and not in any way forced upon him by a constraint suggested by Paul.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, The marvellous condescending humility of our apostle in these expressions: As an apostle he was the highest ruler and officer in the church of God, and had the fullest authority and power that a person could have upon earth, to command, require, and enjoin Philemon to the practice of his duty; but he tells him, though he might be bold to enjoin, yet he rather chose to beseech: For love’s sake I rather beseech thee.

Learn hence, That church rulers and governors, although they have a commanding power and authority, which upon occasion they may and must make use of; yet they should choose much rather in love to entreat, hoping that will work more kindly and effectually upon the minds of persons.

Observe, 2. The argument St. Paul uses as a ground of entreaty: I Paul desire and beseech thee, I Paul the aged, I Paul a prisoner.

Note, he urges his years as an argument for granting his request; that he was aged, and an aged minister of Christ: if honour be due to an aged person walking in the ways of righteousness, much more is it so to an aged minister, gray-headed in the service of Christ, and having faithfully discharged his duty there. He also urges his sufferings as well as his years; I Paul, a prisoner of Jesus Christ. The sufferings of Christ’s ministers in the cause of God should by no means lessen and diminish, but rather augment and increase, that reverence, regard, and respect, which is deservedly due and payable unto them.

Observe, 3. The person whom he thus intercedes with affection for: Onesimus, whom he calls his son begotten in his bonds; that is, his spiritual son, converted to Christianity by his ministry, when he was in prison.

Where note, That endearing love, and that fervent affection, which the ministers of Christ bear to their converts, to such as they have gained unto Christ; it equals, nay, perhaps exceeds, the natural affections of parents towards their own children.

Note also, Who they are that best deserve the name of fathers in the church; verily those who have begot most spiritual children unto God; such as can say, "Lord, here am I, and the children which thou hast given me." Nevertheless, for our comfort, God will, at the reckoning day, account and treat such as spiritual fathers who have been faithful, though unsuccessful in the work of Christ; because they have cast forth the prolific seed of the gospel, therefore the cause of sterility and spiritual barrenness cannot be imputed to them, they having exerted and put forth their best endeavours.

Note also, The high honour which God confers upon his faithful ministers: the scripture allows them, though but instruments, what is properly attributed to God himself, namely, to beget spiritual children; this is God’s work. Of his own will begat he us, Jas 1:18 God allows that to be in an inferior sense attributed to the ministry, which is strictly applicable only to himself.

Observe, 4. How the apostle wisely answers the objections which Philemon might make against his request of receiving Onesimus, that he had been vile, a fugitive, a thief; what not? St. Paul implicitly owns all that, yet with a softening distinction, He was unprofitable in times past, but now profiteth both thee and me.

Now St. Paul pre-occupating and answering this objection before Philemon made it, shows how hard it is for the best of men to forgive and forget injuries done unto them, especially by their relations, those in their own families, whether children or servants.

Note also, The character given of Onesimus before conversion, he was unprofitable. Lord! what an useless, unprofitable creature, is an unsanctified and unconverted sinner! unprofitable to God, unprofitable to others, unprofitable to his own soul; but by conversion he becomes universally useful and profitable to all about him, but especially to himself; others may have the benefit of our estate, our parts and gifts, but we ourselves shall have the chief benefit, comfort, and advantage, of our own grace.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

8. “Therefore having much boldness in Christ to enjoin upon you the thing which is right, I the more exhort you for the sake of the Divine love; being such as Paul the aged, and now a prisoner of Christ Jesus.” This letter is replete with unearthly beauty and inspired wisdom, modestly and shrewdly utilized in the interest of Onesimus, the bearer, now gloriously saved and returning to his Christian master, from whom he had fled away while a sinner.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

8–14. Wherefore. After this introduction Paul states the purpose of the letter. Though I might be much bold in Christ. As an apostle, and as the one who gave Philemon the gospel, he had the right to command what is befitting.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Paul begins his plea and the reason for his letter.

all the boldness in Christ

Possible meanings are 1) "authority because of Christ" or 2) "courage because of Christ." AT: "courage because Christ has given me authority"

yet because of love

Possible meanings: 1) "because I know that you love God's people" 2) "because you love me" or 3) "because I love you"

translationWords

bold

in Christ

command

love

Paul

prison

Jesus

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

8–20. The Request

8. Διό. An application of the preceding statement (Phm 1:4-7), particularly of that of the effect produced by Philemon’s love. Probably expanded by διὰ τὴν ἀγάπην, and in any case to be taken closely with παρακαλῶ.

πολλὴν ἐν Χριστῷ παρρησίαν ἔχων, i.e. though having, he will not use it. On παρρησία see Col 2:15, note. Here it means freedom of speech towards Philemon based on the consciousness of right. Similarly, as it seems, in 1Ti 3:13 (cf. 2Co 7:4). He could speak strongly if he chose, and if he were to do so no fault could be found with him. For it would be no matter of personal feeling. He possesses this freedom of speech “in Christ.” He speaks as Christian to Christian. Whether he is thinking of his apostolic position in this phrase is very doubtful.

ἐπιτάσσειν σοι, “to charge thee.” He is thinking of his commission (Act 26:16 sqq.; Gal 1:1).

τὸ ἀνῆκον. Col 3:18, note. French convenable (Moule), i.e. for thee to do what I ask.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

8-21.]. Petition for the favourable reception of Onesimus.

8.] διό relates to διὰ τ. ἀγάπ. below, and refers back to the last verse; it is not to be joined to the participial clause as Chrys., al.: it was not on account of ver. 7 that St. Paul had confidence to command him, but that he preferred beseeching him.

ἐν χριστῷ as usual, the element in which the παῤῥησία found place.

τὸ ἀνῆκον, a delicate hint, that the reception of Onesimus was to be classed under this category—that which is fitting (reff.).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

8-20. Wherefore, although my relations to you would warrant me in enjoining on you that which is fitting, yet, for love’s sake, I prefer to ask it of you as a favor; being such as I am, Paul, an old man, and a prisoner for the gospel’s sake. I entreat you, therefore, on behalf of my son Onesimus, who has been converted through my instrumentality during my imprisonment. Once indeed he was not what his name implies, but was useless to you. Now, however, he is profitable both to you and to myself. I send him back to you, dear though he is to me. I had indeed a mind to keep him with me in order that he might minister to me in my imprisonment as you yourself would gladly have done; but I was unwilling to do anything without your concurrence, for I desired that your service to me should be voluntary and not of necessity. And then it occurred to me that God had allowed him to be thus separated from you for a time, in order that he might come back to you a better servant and a Christian brother besides. Such a brother he is to me; how much more to you his rightful master. I ask you then, in view of our mutual fellowship, to receive him as you would me; and if he has wronged you in any way, or is in your debt, put that to my account. This is my promise to repay it, signed with my own hand; though I might intimate that it is you who are my debtor for your very self; since it was through me that you became a Christian. Receive Onesimus then, and thus render me a personal favor, affording me joy and refreshment in Christ.

8. διό: ‘wherefore’: because I am thus comforted by you. Connect with παρακαλῶ, vs. 9, and not with the participial clause.

πολλὴν ἐν Χριστῷ παρρησίαν ἔχων: ‘though I have much boldness in Christ.’ Boldness growing out of their Christian relations. Their personal intimacy, St. Paul’s apostolic office, and Philemon’s obligation to him for his conversion (vs. 19), would warrant the apostle, if so disposed, in laying his commands upon Philemon in the matter of receiving Onesimus.

v. Soden thinks that no allusion to apostolic authority is intended, because the apostolic title is omitted in the introduction. But this does not necessarily follow. Even though the title is omitted, there is no reason why Paul should not allude to his apostolic authority.

For παρρησίαν, see on Php 1:20. Ἐπιτάσσειν, ‘to enjoin’ or ‘command,’ is used rather of commanding which attaches to a definite office and relates to permanent obligations under the office, than of special injunctions for particular occasions (ἐπιτέλλειν. See Schmidt, Synon. 8, 10).

τὸ ἀνῆκον: ‘that which is fitting.’ (See Eph 5:4; Col 3:18; LXX; 1 Macc. 10:40, 11:35; 2 Macc. 14:8.) The primary meaning of the verb is ‘to have come up to’ or ‘arrived at,’ as to have attained a standard of measurement or weight, or to have reached a height. Hence, to have come to one so as to have become his; to pertain to or belong to him. Comp. Hdt. 6:109: καὶ κῶς ἐς σέ τι τούτων ἀνήκει τῶν πραγμάτων τὸ κῦρος ἔχειν: ‘and how it comes to thee to have, in some sort, authority over these things.’

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Wherefore. Seeing that I have these proofs of thy love. Connect with I rather beseech (ver. 9).

I might be much bold [πολλην παρρησιαν εχων] . Better, as Rev., I have all boldness. ParjrJhsia boldness is opposed to fear, Joh 7:13; to ambiguity or reserve, Joh 11:14. The idea of publicity may attach to it as subsidiary, Joh 7:4.

In Christ. As holding apostolic authority from Christ.

That which is convenient [το ανηκον] . Rev., befitting. Convenient is used in A. V., in the earlier and stricter sense of suitable. Compare Eph 5:4. Thus Latimer : "Works which are good and convenient to be done." Applied to persons, as Hooper : "Apt and convenient persons." The modern sense merges the idea of essential fitness. The verb ajnhkw originally means to come up to; hence of that which comes up to the mark; fitting. Compare Col 3:18; Eph 5:4. It conveys here a delicate hint that the kindly reception of Onesimus will be a becoming thing.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

αὐτὸν οὐ πεπαῦσθαι ἀλλ’ ἀναπεπαῦσθαι . Thus it implies ‘relaxation, refreshment,’ as a preparation for the renewal of labour or suffering. It is an Ignatian as well as a Pauline word; Ephes. 2, Smyrn. 9, 10, 12, Trall. 12, Magn. 15, Rom. 10.

ἀδελφέ] For the appeal suggested by the emphatic position of the word, comp. Gal. vi. 18. See also the note on ver. 20 below.

8–17. ‘Encouraged by these tidings of thy loving spirit, I prefer to entreat, where I might command. My office gives me authority to dictate thy duty in plain language, but love bids me plead as a suitor. Have I not indeed a right to command—I Paul whom Christ Jesus long ago commissioned as His ambassador, and whom now He has exalted to the rank of His prisoner? But I entreat thee. I have a favour to ask for a son of my own—one doubly dear to me, because I became his father amidst the sorrows of my bonds. I speak of Onesimus, who in times past was found wholly untrue to his name, who was then far from useful to thee, but now is useful to thee—yea, and to myself also. Him I send back to thee, and I entreat thee to take him into thy favour, for in giving him I am giving my own heart. Indeed I would gladly have detained him with me, that he might minister to me on thy behalf, in these bonds with which the Gospel has invested me. But I had scruples. I did not wish to do anything without thy direct consent; for then it might have seemed (though it were only seeming) as if thy kindly offices had been rendered by compulsion and not of free will. So I have sent him back. Indeed it may have been God’s providential design, that he was parted from thee for a season, only that thou mightest regain him for ever; that he left thee as a slave, only that he might return to thee a beloved brother. This indeed he is to me most of all; and, if to me, must he not be so much more to thee, both in worldly things and in spiritual? If therefore thou regardest me as a friend and companion, take him to thee, as if he were myself’.

8. Διό] i.e. ‘Seeing that I have these proofs of thy love, I prefer to entreat, where I might command’.

παρρησίαν] ‘confidence’, literally ‘freedom’ or ‘privilege of speech’; see the notes on Col. ii. 15, Ephes. iii. 12. It was his Apostolic authority which gave him this right to command in plain language. Hence the addition ἐν Χριστῷ.

το ἀνῆκον] ‘what is fitting’: see the note on Col. iii. 18.

J. B. Lightfoot, St Paul's Epistles to the Colossians and Philemon: a revised text with introductions, notes and dissertations (London: Macmillan, 1875) — public domain. Electronic text from Project Gutenberg (ebook #50857). Covers Colossians and Philemon only (the verse-by-verse notes; introductions and dissertations are omitted); Lightfoot's companion Galatians and Philippians volumes are not included, as the available public-domain scans carry garbled Greek that cannot be faithfully reproduced.