The very beautiful and interesting Epistle to Philemon does
not require much comment; it is an expression of the love which
works by the Spirit within the assembly of God in all the
circumstances of individual life.
Written for the purpose of awakening in Philemon sentiments
which certain events had a tendency to extinguish in his heart,
this epistle is suited to produce those feelings in the reader
more than to be the object of explanation.
It is a fine picture of the way in which the tenderness and
the strength of the love of God, working in the heart, occupies
itself with every detail wherein that love might be wounded, or
that might be an occasion for its growth and manifestation. In
this point of view the epistle is as important as beautiful; for
this development of tender and delicate consideration in the midst
of the apostle�s gigantic labours, and of the immense truths that
formed the basis of relationship between all creatures and God in
Christ, gives a very peculiar character to Christianity and shews
its divine nature; since He who reveals the most profound truths,
and puts them in their right place in the circle of divine
thought, does so as speaking of a known thing, as communicating
His own thoughts; and can (being the Spirit of the God of love)
fill the heart with considerations which love only can suggest,
with a dignity which manifests their source, and with a delicacy
of application which shews that, whatever be the grandeur of His
thoughts, He is at liberty to consider everything.
When the human mind is occupied with elevated subjects, it
feels their weight, and bends under the load; it is absorbed; it
has to abstract itself, to fix its attention. God reveals His own
thoughts; and, vast as they may be to the human mind, they flow
with the clearness and connectedness that is natural to them, when
he communicates them by His chosen instruments. The latter are
free to love; for the God who employs them and inspires them is
love. It is a more essential part of their task to present Him
thus, than even to speak of the deep things. Accordingly, when
they are moved by that love, the character of Him who sends them
is demonstrated as that of the God who is the source of love, by a
perfect consideration for others, and the most delicate attention
to those things which their hearts would feel.
Moreover this love develops itself in relationships formed by
the Holy Ghost Himself, between the members of the body of Christ,
that is to say, between men. Springing from a divine source, and
always fed b y it, Christian affections assume the form of human
regard, which by exhibiting love and the opposite of selfishness,
bear the stamp of their origin. Love, free from self, can and does
think of all that concerns others and understands what will affect
them.
Onesimus, a fugitive slave, had been converted by means of
Paul in his bonds. Philemon, a rich man or at least one of easy
fortune, received the assembly in his house (his wife also being
converted). and in his measure laboured himself in the Lord�s
work. Archippus was a servant of the Lord, who ministered in the
assembly, perhaps an evangelist; at any rate he took part in the
conflicts of the gospel, and was thus associated with Philemon and
the assembly.
The apostle, in sending Onesimus back, addresses the whole
assembly. This is the reason that we have here, �grace and peace�
without the addition of �mercy� as when individuals only are
addressed by the apostles. His appeal on behalf of Onesimus is to
Philemon; but the whole assembly is to interest itself in this
beloved slave, who was become a child of God. Their christian
hearts would be a support and a guarantee for the conduct of
Philemon; although the apostle expects pardon and kindness for
Onesimus form the love of Philemon himself as a servant of God.
Paul (as was his custom) recognizes all the good that was in
Philemon, and uses it as a motive to Philemon himself, that he
might let the feelings of grace flow out freely, in spite of
anything that the return of Onesimus might excite in the flesh or
any displeasure that Satan might try to re-awaken in him. The
apostle would have that which he desired for Onesimus to be
Philemon�s own act. The enfranchisement of his former slave, or
even his kind reception as a brother, would have quite a different
bearing in that case, than if it had arisen from a command on the
apostle�s p[art; for christian affection and the bonds of love
were in question. He gives due weight to the right he had to
command, but only I order to abandon it, and to give more force to
his request; and at the same time he suggests that the communion
of Philemons� faith with the whole assembly of God and with the
apostle�that is, the way in which his faith connected him, in the
activities of christian love, with the assembly of God and those
appointed by him to labour in it, and with the Lord Himself�which
had already shewn itself so honourably in Philemon, would have its
full development in the acknowledgment of tall the apostle�s
rights over his heart.
In verse 6 we must read �every good thing which is in us.�
It is beautiful to see the mixture of affection for Onesimus�
which shews itself in an anxiety that makes him plead every motive
which could act on the heart of Philemon�with the christian
feeling that inspired him with full confidence in the kindly
affections of this faithful and excellent brother. The return of
his fugitive slave was indeed likely to stir something in his
natural heart; the apostle interposes his letter on behalf of his
dear child in the faith, born in the time of his captivity. God
had interposed the work of His grace, which ought to act on the
heart of Philemon, producing altogether new relationships with
Onesimus. The apostle beseeches him to receive his former slave as
a brother, but it is evident (ver 12), although Paul wished it to
be the spontaneous act of the master whom Onesimus had wronged,
that the apostle expected the affranchisement of the latter. Be
that si it may, he takes everything upon himself for his dear son.
According to grace Onesimus was more profitable to Philemon, as
well as to Paul, than formerly, when the flesh had made him an
unfaithful and valueless servant; and this he should rejoice in.
(Ver 11) Paul alludes to the name of �Onesimus�, which means
�profitable.� Finally he reminds Philemon that he was indebted to
him for his own salvation�for his life as a Christian.
Paul at this moment was a prisoner at Rome. God had brought
Onesimus there (whither all resorted) to lead him to salvation and
the knowledge of the Lord, in order that we should be instructed,
and that Onesimus should have a new position in the christian
assembly. [see note #1]
It was apparently towards the end of the apostle�s
imprisonment. He hopes at least soon to be released and tells
Philemon to prepare him a lodging.
We find the names again in the Epistle to the Colossians.
There the apostle says, �Onesimus, who is one of you;� so that, if
it be the same, he was of Colosse. It seems likely, because there
is Archippus also, who is exhorted to take heed to his ministry.
If it be so, the fact that he speaks thus of Onesimus to the
Christians at Colosse is another proof of his loving care for this
new convert. He lays him thus upon the hearts of the assembly,
sending his letter by him and Tychicus. In the Epistle to the
Ephesians there are no salutations; but the same Tychicus is its
bearer. Timothy is joined with Paul in the address of the Epistle
to the Colossians, as well as in this to Philemon. It was not so
in the Epistle to the Ephesians; but in that to the Philippians to
whom the apostle hoped to send Timothy ere long, their two names
are again united.
I do not draw an conclusions from these last details; but
they furnish ground for inquiry into details. Each of the four
epistles was written during the apostle�s captivity at Rome, and
when he was expecting to be delivered form that captivity.
Finally, that which we have especially to remark in the
Epistle to Philemon is the love which, in the intimate centre of
this circle (guarded all round by an unparalleled development of
doctrine) reigned and bore fruit, and bound the members of Christ
together, and spread the savour of grace over all the
relationships in which men could stand towards each other,
occupying itself about all the details of life with a perfect
propriety, and with the recognition of every right that can exist
among men and of all that the human heart can feel.
