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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.
Paul makes an appeal for him. Philemon was about the same age as Paul and also a 'prisoner' of Jesus Christ, which means that he was obliged to do the Lord's buisness or even subject to imprisonment on account of the name of Christ, as the apostles themselves also were.
He is called younger still, who had not yet reached the mature age of the white-haired faith, who had not yet grown into a perfect man, into that full measure of the age of the fullness of Christ (Eph. IV, 13). Finally, he is only called young there (Acts VII, 57), where he was keeping the garments of those stoning Stephen. And for this reason, he desired Philemon to be like him not in his youth but in his old age, as he wrote: I beg you even more, now that I am old like Paul (Philem. 9). Therefore, he advises that younger widows should be avoided (I Tim. V, 11), not because of their age but because of a certain lasciviousness of youthful transgressions and immaturity of virtue. However, there is greater praise for chastity in a young person than in an old person.
As if he had said, I know indeed that I can effect it by commanding with much authority, from things which have already taken place. But because I am very solicitous about this matter, "I beseech thee." He shows both these things at once; that he has confidence in him, for he commands him; and that he is exceedingly concerned about the matter, wherefore he beseeches him.
"Being such an one," he says, "as Paul the aged." Strange! how many things are here to shame him into compliance! Paul, from the quality of his person, from his age, because he was old, and from what was more just than all, because he was also "a prisoner of Jesus Christ."
For who would not receive with open arms a combatant who had been crowned? Who seeing him bound for Christ's sake, would not have granted him ten thousand favors? By so many considerations having previously soothed his mind, he has not immediately introduced the name, but defers making so great a request. For you know what are the minds of masters towards slaves that have run away; and particularly when they have done this with robbery, even if they have good masters, how their anger is increased. This anger then having taken all these pains to soothe, and having first persuaded him readily to serve him in anything whatever, and having prepared his soul to all obedience, then he introduces his request, and says, "I beseech thee," and with the addition of praises, "for my son whom I have begotten in my bonds."
I am writing to you because of the confidence I have in Christ Jesus, commanding you to do what is proper for the sake of love. I urge you even more, as one such as Paul, an old man and now also a prisoner of Christ Jesus. With many praises given to Philemon before him, considering the matter at hand, which would be both excellent and helpful to the requester, Paul was able to command rather than request. And this confidence came from the fact that whoever had done such great works for Christ could not be unequal to himself in other aspects. But he wishes to ask more than to command, with the authority of one asking for something great being proposed, through which both the Apostle begs, and the old man and prisoner of Jesus Christ. But that for which he is asking the whole time is: Onesimus, the servant of Philemon, he had fled and compounded some domestic item by theft: hence he had gone to Italy, so that he would not be easily apprehended in the near future, he had squandered his master's money through luxury. Lest anyone think this rashly, and that it is made up as we please, let him learn in the following. For Paul would never say: "If he has harmed you or owes anything, put it to my account: I, Paul, have written with my own hand; I will repay it." Nor would he become the surety of a lost thing, and if that which was lost had not been squandered. Therefore, when Paul was in prison in Rome because of the confession of Christ, he believed in Christ; and after being baptized by him, he wiped away the stains of his former life with worthy penance, to such an extent that the apostle himself became a witness of his conversion, who had once rebuked Peter for not walking rightly in the truth of the Gospel (Galatians 2). Therefore regarding sin and wrongdoing, in which he had injured the lord, he doesn't deserve forgiveness; however, regarding the testimony of the Apostle, who knows that he has been fully converted, he is burdened with great weight, since he is being asked who was once a fugitive slave and a robber, yet had become a minister of the Apostle. (And what other ministry does the Apostle have except the Gospel of Christ Jesus?) Now he is no longer to be forgiven as if by his master, but rather as if by a fellow servant and co-evangelist, as he too is a servant of Christ and a minister.
Paul shows here what power his name alone has.
You see how he rejoiced in the dignity of his chains, by the example of which he actually stirred up others. But there can be no doubt that where there is single-minded love of the Lord, there is also single-minded delight in chains worn for the Lord’s sake: as it is written: “But the multitude of the believers was of one heart and one soul.”
"Paul". And this alone is sufficient to persuade,
"the aged, but now also a prisoner of Jesus Christ". Do you see the motives for persuading?
If dear, he will forgive; if a fellow-worker, he will not retain the slave, but will send him back for the ministry of preaching.
There are two things on account of which one ought to plead. Because of old age. 1 Timothy 1: ‘Do not reproach an old man, but ask him as a father.’ Again, because of the honourableness of virtue, for where we are not deficient, we are equals. Sirach 32:1, ‘Have they made you ruler? Be not lifted up: be among them as one of them.’ Therefore he says, since you are such as you are, as Paul, an old man, as if to say, if you were a boy, I would demand this of you, but you too are old. You are of the same stage of life as I. Not that they are such and so much simply speaking, but in a way similar, which he says out of his humility. Romans 12:10: ‘anticipating one another with honour’. Origen said that it is rare to find a useful teacher in the Church who is not old, thinking of Peter and Paul.
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SUMMARY
In Philemon 1:9, the Apostle Paul, writing from imprisonment, makes a deeply personal and strategic appeal to Philemon concerning Onesimus. Rather than exercising his apostolic authority to command, Paul chooses to entreat Philemon "for love's sake," presenting himself humbly as an aged man and a prisoner for the cause of Jesus Christ, thereby setting a tone of gentle persuasion and fraternal appeal.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul masterfully employs several literary devices in this concise verse. Pathos is evident in his appeal to Philemon's emotions and sympathy by presenting himself as "the aged" and "a prisoner of Jesus Christ." This evokes a sense of shared vulnerability and commitment to Christ's cause. Simultaneously, there is an element of Ethos, as Paul, despite softening his approach, still relies on his established reputation and authority as "Paul" the apostle, albeit subtly. The choice to "beseech" rather than command is a form of Understatement or Litotes, where Paul intentionally downplays his apostolic authority to achieve a greater impact through humble persuasion. Finally, there is a powerful Juxtaposition between Paul's inherent apostolic authority and his chosen posture of humility and vulnerability, creating a tension that highlights the counter-cultural nature of Christian influence driven by love and self-sacrifice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Philemon 1:9 profoundly illustrates the transformative power of the Gospel on human relationships and the exercise of spiritual authority. Paul's decision to appeal "for love's sake" rather than to command highlights that Christian influence is most potent when rooted in genuine affection and mutual respect, reflecting the very nature of God's grace. This approach elevates the dignity of the individual and fosters a response born of conviction, not coercion. It demonstrates that the new identity in Christ transcends societal hierarchies, calling believers to relate to one another as brothers and sisters, even across traditional divides like master and slave. Paul's humility, despite his apostolic office, serves as a powerful model for all believers, especially those in leadership, emphasizing that true spiritual authority is exercised in service and self-emptying love, mirroring Christ's own example.
REFLECTION AND APPLICATION
Philemon 1:9 offers timeless principles for how believers should interact and exercise influence within the Christian community and beyond. Paul's example teaches us that love is the most compelling argument, and humility is often the most effective posture, especially when seeking reconciliation or requesting a difficult action from another. Instead of leveraging power, status, or obligation, we are called to appeal to shared identity in Christ, mutual love, and empathy. This approach honors the dignity and free will of others, fostering genuine, heartfelt responses rather than grudging compliance. It reminds us that our most profound influence comes not from what we demand, but from how we embody the self-sacrificial love of Christ, even when we are in a position of vulnerability or perceived weakness.
Questions for Reflection
FAQ
Why didn't Paul, as an apostle, simply command Philemon to receive Onesimus?
Answer: Paul's decision not to command Philemon, but rather to "beseech" him, underscores a core principle of Christian ethics and relationships: the transformative power of love and voluntary obedience. While Paul certainly possessed apostolic authority, as he demonstrates in other letters (e.g., 1 Corinthians 5:3-5), he understood that a command might elicit grudging compliance rather than a heartfelt, Gospel-driven response. By appealing to Philemon's love and shared faith, Paul sought to foster a reception of Onesimus that was "not by compulsion but of your own accord" (Philemon 1:14). This approach respects Philemon's free will and allows his actions to be a genuine expression of his Christian character, demonstrating that love is a more powerful and enduring motivator than obligation.
What is the significance of Paul identifying himself as "the aged" in this verse?
Answer: Paul's self-identification as "the aged" (G4246 presbýtēs) serves both a practical and rhetorical purpose. Practically, it indicates his physical state at the time of writing, suggesting he was an older man, likely nearing the end of his ministry. Rhetorically, it is a strategic appeal to Philemon's respect and sympathy. In Roman and Jewish cultures, elders were typically held in high esteem, and their words carried significant weight. By presenting himself as an old man, Paul softens his appeal, making it more personal and less formal, inviting a compassionate response from Philemon rather than a dutiful one. It complements his status as a "prisoner," further emphasizing his vulnerability and the personal nature of his plea.
How does Paul's status as "a prisoner of Jesus Christ" strengthen his appeal to Philemon?
Answer: Paul's identification as "a prisoner of Jesus Christ" (G1198 désmios G2424 Iēsoûs G5547 Christós) is a powerful element of his persuasive strategy. It is not merely a statement of his physical confinement by Roman authorities, but a theological declaration that his imprisonment is for the sake of Christ and the Gospel. This shared identity in suffering and commitment to Christ would resonate deeply with Philemon, a fellow believer. It transforms Paul's physical vulnerability into a spiritual credential, reminding Philemon of their common Lord and the shared bond that transcends social status. This connection invites Philemon's empathy and reinforces the spiritual weight of Paul's request, framing the reception of Onesimus as an act of obedience and love within their shared commitment to Christ. Paul often used this self-description, as seen in Ephesians 3:1, to highlight his suffering for the Gospel.
CHRIST-CENTERED FULFILLMENT
Philemon 1:9, with Paul's humble appeal "for love's sake" as an "aged" and "prisoner of Jesus Christ," finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ Himself. Paul's chosen method of persuasion over command directly mirrors Christ's own example of leadership. Our Lord, though possessing all authority in heaven and on earth, did not come to be served, but to serve, and to give His life as a ransom for many (Matthew 20:25-28). He humbled Himself, taking the form of a servant, and became obedient to the point of death on a cross (Philippians 2:5-8). Just as Paul appeals to Philemon's love, Christ's entire redemptive work is an appeal to humanity, drawing us by His self-sacrificial love, not by coercion or force. His "imprisonment" to the will of the Father, culminating in His crucifixion, was the ultimate act of loving persuasion, making reconciliation possible. Paul, as an "ambassador for Christ" (2 Corinthians 5:20), embodies this Christ-like humility, demonstrating that true authority in the Kingdom of God is exercised through self-emptying love and service, just as Christ washed His disciples' feet (John 13:1-17). Thus, Paul's plea to Philemon is a living illustration of the Gospel's power to transform relationships and the very nature of authority, all centered on the humble, loving, and suffering Christ.