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Commentary on Philemon 1 verses 8–25
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, v. 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, v. 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 (v. 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, v. 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 Phil. i. 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, v. 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, v. 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, v. 13, 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, v. 15. There are those of whom Solomon says, If thou deliver them, thou must do it again (Prov. xix. 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, &c. (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 (v. 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. Ps. ci. 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, v. 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, &c., v. 18, 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. iii. 1 and 2 Pet. ii. 4, &c. Observe, True penitents will be ingenuous in owning their faults, as doubtless Onesimus had been to Paul, upon his being awakened and being brought to repentance; and especially is this to be done in cases of injury to others. Onesimus by Paul owns the wrong. And,
(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 (Prov. xi. 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. vii. 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. xxxii. 9, &c.; Luke xvi. 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. iv. 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 1 Thess. ii. 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, v. 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, v. 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. xxxii. 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, v. 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. xvi. 23), My host, and of the whole church. Onesiphorus is also affectionately remembered by the apostle on this account (2 Tim. i. 16, 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. xv. 30; 2 Cor. i. 11; Eph. vi. 18, 19; 1 Thess. v. 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, charisthesomai hymin—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, &c. Eph. iv. 8, 11, 12. Their gifts, and labours, and lives, all are for their benefit. 1 Cor. iii. 21, 22, All things are yours, Apollos, Cephas, &c. [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 2 Cor. iv. 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, v. 23, 24. Saluting is wishing health and peace. Christianity is no enemy to courtesy, but enjoins it, 1 Pet. iii. 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. i. 7), and ( ch. iv. 12, 13), A servant of Christ, always labouring for you in prayers. I bear him record that he hath a great zeal for you, &c. A very eminent person therefore this was, who, being at Rome, perhaps accompanying Paul, and labouring in the same work of preaching and propagating the gospel, was confined in the same prison, and for the same cause; both termed 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. iv. 10, Acts xii. 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, 2 Tim. iv. 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. iv. 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 (2 Tim. iv. 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. iv. 14. Lucas is the last, that beloved physician and evangelist, who came to Rome, companion with Paul, Col. iv. 14; 2 Tim. iv. 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, Matt. ix. 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, 1 Thess. v. 12, 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, v. 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. i. 16, John i. 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, Matt. i. 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, Acts x. 38. In none but him were all these together and in such eminence. He was anointed with the oil of gladness above his fellows, Ps. xlv. 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, John i. 16. He filleth all in all, Eph. i. 23. (3.) To whom: Your spirit, meta tou pneumatos hymon, 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 happy than to have the grace of our Lord Jesus Christ with our spirit? This is the usual benediction, but it may be taken here to have some special respect also to the occasion; the grace of Christ with their spirits, Philemon's especially, would sweeten and mollify them, take off too deep and keen resentments of injuries, and dispose to forgive others as God for Christ's sake hath forgiven us.
He has well said, "perhaps," that the master may yield. For since the flight arose from perverseness, and a corrupt mind, and not from such intention, he has said, "perhaps." And he has not said, therefore he fled, but, therefore he was "separated," by a more fair sounding expression softening him the more. And he has not said, He separated himself, but, "he was separated." For it was not his own arrangement that he should depart either for this purpose or for that. Which also Joseph says, in making excuse for his brethren, "For God did send me hither" (Gen. xlv. 5), that is, He made use of their wickedness for a good end. "Therefore," he says, "he was parted for a season." Thus he contracts the time, acknowledges the offense, and turns it all to a providence. "That thou shouldest receive him," he says, "for ever," not for the present season only, but even for the future, that thou mightest always have him, no longer a slave, but more honorable than a slave. For thou wilt have a slave abiding with thee, more well-disposed than a brother, so that thou hast gained both in time, and in the quality of thy slave. For hereafter he will not run away. "That thou shouldest receive him," he says, "for ever," that is, have him again.
"No longer as a bond-servant, but more than a bond-servant, a brother beloved, especially to me."
Thou hast lost a slave for a short time, but thou wilt find a brother for ever, not only thy brother, but mine also. Here also there is much virtue. But if he is my brother, thou also wilt not be ashamed of him. By calling him his son, he hath shown his natural affection; and by calling him his brother, his great good will for him, and his equality in honor.
Perhaps for this reason he departed from you for a time, so that you might receive him forever. No longer as a servant, but more than a servant, a beloved brother, especially to me: but how much more to you both in the flesh, and in the Lord." Sometimes, evil is the cause of good things, and God can turn the wicked intentions of men to good. What I am saying will become clearer through an example. Joseph's brothers, incited by jealousy, sold him to the Ishmaelites for twenty pieces of silver (Gen. 37). From this evil beginning, good things came to his father, his brothers, and all of Egypt. Finally, he said to his brothers: "You thought evil of me: but God turned it into good." (Gen. 45:8). We can understand a similar thing in the case of Onesimus, that bad beginnings were the occasion of a good thing. For if he had not fled his master, he would never have come to Rome where Paul was imprisoned. If he had not seen Paul in chains, he would not have received faith in Christ. If he had not had faith in Christ, he would never have been sent out for the work of the gospel as Paul's son. Thus little by little, and by its own steps, with changing judgments, Onesimus became a minister of the gospel, because he had fled from his master. And with a beautiful addition, he tempered his judgment, saying, "perhaps." The judgments of God are hidden, and it is reckless to pronounce as certain what is doubtful. "Perhaps," he said, "this happened": cautiously, timidly, tremblingly, without taking a firm stand: as if he had not said "perhaps," all the slaves would have fled, and become as apostates. But what he added, "for an hour," we must take for a time. For in comparison with eternity, all time is brief. "That you might receive him as if he were eternal." No eternal lord has a servant: for his power, and the condition of each, ends in death. But Onesimus, who has become eternally so through the faith of Christ, was eternal to Philemon, because he too had believed in Christ, and had received the spirit of liberty, so that he no longer was a slave, but had begun to be a brother from a slave, a most dear brother, an eternal brother; eternal to his Apostle and Lord also, to whom Onesimus had been subject as long as he was in the flesh, but afterwards united by the spirit. And thus we may understand that a servant who has believed in Christ is bound by a twofold law to two masters, so that he may be united to them by the necessity of the flesh for a time, and by the spirit in eternity.
Sometimes the occasion of evil becomes the occasion of good, and God turns evil human plans to an upright end.… If indeed [Onesimus] had not fled his master, he never would have come to Rome where Paul was in prison in chains. If he had not seen Paul in chains, he would not have received faith in Christ. If he had not had faith in Christ, he never would have become Paul’s son, so that he might be sent for the work of the gospel.… Paul says “perhaps” cautiously, hesitantly, with trepidation and not with certainty. If he had not said “perhaps,” all slaves would need to flee in order to become apostles.
Clearly Onesimus’s flight has served to reverse the wickedness of his judgment. The “perhaps,” however, makes Paul more persuasive [i.e., Paul puts this thought forward as a consideration for Philemon].
Onesimus’s flight has become the source of good things to him.
Since Onesimus has changed his mind from being a wicked one, he himself turns it to the doubtful, as if he said: For perhaps he fled for reasons of caution.
"for this reason he was separated". With a euphemistic name, Paul called it separation, so that the memory of the separation would not provoke the master. Then he also limits the time, calming the anger, or he speaks in terms of a season of the year.
"so that you might have him back forever", you have, that is, you receive.
"But more than a slave". Do you see that escaping brought many benefits? For instead of an hour of escape, you have an eternal one. (For the escape is but one hour compared to eternity.) And instead of a worthless slave, you have received "a beloved brother".
"how much more to you". If to me, much more to you, even in worldly services. For this is "in the flesh." And in spiritual matters. For this is "in the Lord."
Then when he says, Perhaps, indeed..., he gives the reason why he ought to receive him kindly, first, on the side of God, second, on the side of the Apostle:
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SUMMARY
Philemon 1:15 encapsulates the Apostle Paul's profound theological insight into the temporary separation of Onesimus from his master, Philemon. Paul suggests that Onesimus's departure was not a mere misfortune or an act of rebellion to be punished, but a divinely orchestrated event. This verse posits that Onesimus's brief physical absence served a higher, providential purpose, enabling his spiritual transformation and ensuring his return to Philemon as a beloved brother in Christ, thus establishing a permanent and more profound relationship rooted in their shared faith.
CONTEXT
Literary Context: This verse is situated within a deeply personal and masterfully crafted letter from the Apostle Paul, written during his imprisonment (likely in Rome, c. AD 60-62). The letter's primary purpose is to intercede on behalf of Onesimus, a runaway slave who belonged to Philemon, a wealthy Christian leader in Colossae. Onesimus had fled from Philemon, possibly having stolen from him, but providentially encountered Paul, through whom he was converted to Christianity and became a valuable helper. Paul is now sending Onesimus back to Philemon, not merely as a returned fugitive, but as a beloved spiritual son and brother in Christ. Verse 15 follows Paul's opening greetings and commendation of Philemon's faith and love, setting the theological stage for the delicate request regarding Onesimus's reception. It immediately precedes Paul's direct appeal for Philemon to receive Onesimus "not now as a servant, but above a servant, a brother beloved" Philemon 1:16. This verse provides the crucial divine framework, reframing a potentially painful past event into an act of God's sovereign plan.
Historical & Cultural Context: Slavery was an entrenched and pervasive institution throughout the Roman Empire, though its nature differed from later forms of chattel slavery. Slaves, while lacking legal rights, experienced varied treatment depending on their masters. Runaway slaves (fugitivi) faced severe penalties if apprehended, including branding, torture, or even execution. Philemon, as indicated by the fact that the church met in his house Philemon 1:2, was likely a man of considerable means and influence in Colossae. Onesimus's flight was not only an economic loss but also a serious social transgression. Paul's letter, therefore, is remarkably revolutionary. While not directly advocating for the abolition of slavery, Paul radically subverts its power dynamics through the lens of Christian brotherhood. By appealing for Onesimus's reception as a brother, Paul applies the transformative implications of the Gospel to a deeply ingrained social structure, urging Philemon to act in a manner that transcends the prevailing societal norms of master-slave relationships, prioritizing spiritual kinship over legal status.
Key Themes: Philemon 1:15 contributes significantly to several overarching themes within the letter and broader Pauline theology. Foremost is Divine Providence, as Paul interprets Onesimus's flight not as an accident or misfortune, but as a purposeful act within God's sovereign plan to bring about spiritual good. This resonates with the broader biblical truth that God works all things for the good of those who love Him Romans 8:28. Another key theme is Transformation and Redemption, powerfully exemplified by Onesimus's conversion from a runaway slave to a "beloved brother" in the Lord. His temporary physical absence led to an eternal spiritual gain, highlighting the Gospel's power to redefine identity and relationships. This transformation underscores the theme of Reconciliation, as Paul appeals for Philemon to forgive and embrace Onesimus, demonstrating how Christian love breaks down societal barriers and fosters unity within the body of Christ, a concept central to Paul's teachings on the new humanity in Christ Galatians 3:28. The verse also subtly introduces the theme of Christian Forgiveness, urging Philemon to extend grace to Onesimus, mirroring the boundless forgiveness they both received in Christ.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul masterfully employs several literary devices in this concise and impactful verse. The most prominent is Antithesis, creating a powerful and intentional contrast between "for a season" (prós hṓra) and "for ever" (aiṓnios). This juxtaposition vividly highlights the temporary nature of Onesimus's physical absence versus the eternal significance of his spiritual return and the new, lasting relationship forged in Christ. This contrast elevates the spiritual reality above the earthly circumstance. There is also a subtle use of Euphemism in the choice of "departed" instead of harsher terms like "fled" or "ran away," which would emphasize Onesimus's wrongdoing. Paul's neutral phrasing allows for a reinterpretation of the event through a divine lens. Furthermore, the verse functions as a form of Rhetorical Argument or implied persuasion, gently guiding Philemon to a divinely informed perspective on a potentially painful situation. Paul's inclusion of "perhaps" (tácha) can be seen as a form of Understatement or Litotes, softening the assertion of divine providence while still strongly implying its truth, thereby inviting Philemon's willing assent rather than demanding it.
THEOLOGICAL AND THEMATIC CONNECTIONS
Philemon 1:15 offers a profound theological insight into God's sovereignty and redemptive work in human affairs. It teaches that even disruptive, painful, or seemingly negative events, like Onesimus's flight, can be providentially woven into God's larger tapestry of grace. What appears to be a loss or a setback from a human perspective can be orchestrated by God for a greater spiritual gain, transforming temporary adversity into an opportunity for eternal blessing. This verse underscores the transformative power of the Gospel, which not only changes individuals at their core but also radically redefines relationships, elevating spiritual kinship above all earthly distinctions, social hierarchies, or past grievances. It challenges believers to cultivate a divine perspective on their circumstances, trusting that God is always at work, often behind the scenes, to bring about His good and redemptive purposes, ultimately leading to lasting spiritual benefits and the deepening of eternal bonds.
REFLECTION AND APPLICATION
Philemon 1:15 invites us to cultivate a posture of faith that actively seeks to discern God's hand in all of life's circumstances, even those that seem chaotic, unfair, or deeply painful. It challenges us to move beyond a purely human assessment of events, which might label them as mere misfortune or irreparable loss, and instead seek to understand them through the lens of divine providence. This perspective encourages us to trust that God is always working, often in ways we cannot immediately perceive, to bring about His good and redemptive purposes, transforming temporary setbacks into opportunities for eternal gain and deeper spiritual growth. For us, this means embracing radical forgiveness, seeing the potential for profound spiritual transformation in others regardless of their past, and valuing the unbreakable bonds of Christian fellowship above all earthly distinctions or grievances. It calls us to release our grip on what was lost and to eagerly receive what God is bringing about, recognizing that His timing and methods are always perfect, leading to lasting spiritual blessings and a more profound experience of His grace.
Questions for Reflection
FAQ
Does Paul's statement imply that God directly caused Onesimus to run away?
Answer: No, Paul's statement in Philemon 1:15 does not necessarily imply that God directly caused Onesimus to run away in a deterministic sense, nor does it excuse Onesimus's actions. Instead, it reflects Paul's profound belief in God's sovereignty and providence. Paul is suggesting that God, in His infinite wisdom and power, was able to redeem and repurpose even a negative human action (Onesimus's flight) for a greater, redemptive end. This theological perspective is similar to Joseph's declaration to his brothers in Genesis 50:20: "You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives." Paul is inviting Philemon to see God's hand at work in the midst of human choices and circumstances, transforming what was meant for harm into a means of grace and spiritual blessing. The focus is on God's ability to work through human events, not necessarily His direct causation of every sinful act.
What does "for ever" mean in this context? Is it about literal eternity in heaven?
Answer: While "for ever" (Greek: aiṓnios) can certainly refer to literal eternity in heaven, in the immediate context of Philemon 1:15, it primarily emphasizes the permanence and enduring nature of the spiritual relationship between Onesimus and Philemon, now forged in Christ. Before, their relationship was that of master and slave, a temporary and earthly bond governed by societal laws. Now, through Onesimus's conversion, they are brothers in Christ, a spiritual kinship that transcends earthly status, social conventions, and will endure beyond this life. Paul is urging Philemon to receive Onesimus not just as a returning slave, but as a beloved, permanent member of God's family, a relationship that is eternal in its quality and significance, even if its earthly manifestation is within their lifetimes. This spiritual bond, rooted in their shared faith in Christ, is far more valuable and lasting than any previous social or economic arrangement.
CHRIST-CENTERED FULFILLMENT
Philemon 1:15, though seemingly a personal appeal about a runaway slave, profoundly reflects the heart of the Gospel and finds its ultimate fulfillment in the person and work of Jesus Christ. Onesimus's temporary departure and subsequent return as a beloved brother mirrors humanity's own alienation from God due to sin, and our eventual reconciliation through Christ. Just as Onesimus was "lost" for a season but "received for ever" through Paul's intercession and the transformative power of the Gospel, so too were we "alienated from God and hostile in mind, doing evil deeds" Colossians 1:21 but have been brought near "by the blood of Christ" Ephesians 2:13. Christ Himself is the ultimate reconciler, bridging the chasm between a holy God and sinful humanity. He "departed for a season" from the glory of heaven to take on human form, to suffer and die on the cross, "that He might reconcile us to God through the cross" Ephesians 2:16. Through His atoning sacrifice, we are not merely returned to a former state, but are permanently adopted into God's family, receiving an eternal inheritance and an unbreakable bond with our Creator Ephesians 1:11. Thus, Onesimus's story becomes a powerful microcosm of the redemptive work of Christ, where temporary separation leads to eternal union and the transformation of estranged individuals into beloved members of God's household.