Philemon 1

Renewing of the Holy Ghost. By renovation, as used in New Testament Scripture, is meant a progressive change to the better—a growing advancement in the divine life, of which the Holy Spirit, indeed, is the efficient agent, but in which also there is a concurrent action of the regenerated soul. The grace that works in it is not converting, but coöperating and strengthening grace. And, while baptism is the seal of the new birth, and gives assurance of the Spirit for all redemption blessings, it is never formally represented as the seal of spiritual progress, nor could it with propriety be so. For it has respect to our introduction into a new state, but not to any future and successive advances thereafter to be made in it. The ordinance of the supper, in a sacramental point of view, stands related to this, not baptism. There are therefore two things marked here—first, baptism (as the laver of regeneration), and then the renewing of the Holy Ghost, which is but another name for progressive sanctification.

6. Poured on us richly through Jesus Christ our Saviour. The form of expression is derived from the language of Old Testament prophecy, adopted by the apostles at the commencement of the New Testament Church—language proceeding on the similitude of the Spirit’s grace to quickening and refreshing streams of water. As such he is represented, not simply as given, but as poured out—nay, poured out richly, in order to convey some idea of the plenteous beneficence of the gift. This rich bestowal is peculiar to New Testament times; and here, as elsewhere, it is expressly connected with the mediation of Christ, who, as Saviour, has opened the way for it, and himself sends forth the Spirit as the fruit of his work on earth and the token of its acceptance with the Father. So that the whole Trinity appears here as concurring in the blessed work of our salvation. We are saved by God the Father, through the ministration of his life-giving ordinances, rendered such by the presence and agency of the Holy Spirit; and this again proceeds on the ground of what was done for us by Christ as our Saviour, and what he still does in mediating between us and the Father respecting the bestowal of the Spirit. Such a style of representation could never have been used unless Father, Son, and Spirit had been coördinate agents in the work of salvation. P. F.

13. We hear for the first time of “Zenas the lawyer”; and it is pleasant to think of the union in Christ of what are called the learned professions, when Zenas the lawyer and Luke the physician met with Paul the theologian and preacher. D. F.—The mention of Apollos here along with Zenas, as one whom Paul wished to have beside him, so near the close of his earthly labors, is a clear proof of the good understanding which subsisted between these two eminent servants of God. P. F.

14. The apostle here indicates to us a duty for which the evangelistic activity of our own time may furnish frequent opportunity. It is that of helping and forwarding missionaries, “so that nothing be wanting to them.” Let our churches be not only ordered after the apostolic directions, and instructed in the apostolic doctrine, but also considerate and generous in furthering the propagation of the gospel; and then the benediction which Paul pronounces on the faithful in Crete will fall on them also: “Grace be with you all.” D. F.

THE Epistle to Titus is dated from Nicopolis in Macedonia, while no city of that name is known to have existed in that province. There are only eleven distinct assignments of date to Paul’s Epistles (for the four written from Rome may be considered as plainly contemporary); and of these, six seem to be erroneous. I do not attribute any authority to these subscriptions. Had they come down to us as authentic parts of the Epistles, there would have been more contrarieties and difficulties arising out of these final verses than from all the rest of the volume. Paley.

1. PAUL, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly 2 beloved, and fellowlabourer, and to our beloved Apphia, and Archippus our fellowsoldier, 3 and to the church in thy house: grace to you, and peace, from God our Father and the 4 Lord Jesus Christ. I thank my God, making mention of thee always in my prayers, 5 hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all 6 saints; that the communication of thy faith may become effectual by the acknowledging 7 of every good thing which is in you in Christ Jesus. For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother. Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient, yet 9 for love’s sake I rather beseech thee, being such an one as Paul the aged, and now also a 10 prisoner of Jesus Christ. I beseech thee for my son Onesimus, whom I have begotten in 11 my bonds: which in time past was to thee unprofitable, but now profitable to thee and to 12 me: whom I have sent again: thou therefore receive him, that is, mine own bowels: whom 13 I would have retained with me, that in thy stead he might have ministered unto me in the 14 bonds of the gospel: but without thy mind would I do nothing; that thy benefit should not

15 be as it were of necessity, but willingly. For perhaps he therefore departed for a season, 16 that thou shouldst receive him for ever; not now as a servant, but above a servant, a bro- ther beloved, specially to me, but how much more unto thee, both in the flesh, and in the 17 Lord? If thou count me therefore a partner, receive him as myself. If he hath wronged 18 thee, or oweth thee ought, put that on mine account; I Paul have written it with mine own 19 hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own 20 self besides. Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the 21 Lord. Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also 22 do more than I say. But withal prepare me also a lodging: for I trust that through your 23 prayers I shall be given unto you. There salute thee Epaphras, my fellowprisoner in Christ 24 Jesus; Marcus, Aristarchus, Demas, Lucas, my fellowlabourers. The grace of our Lord 25 Jesus Christ be with your spirit. Amen.

THIS short letter differs from all others which have come down to us as parts of the canon of Scripture. It gives us a glimpse of the private friendships of an apostle, and of the social intercourse which he held with his fellow-Christians. A.—Philemon was a man of position in Colosse, who had been converted to the Christian faith under Paul’s ministry at Ephesus; for the apostle had never visited Colosse. Apphia, so cordially greeted along with Philemon (v. 2), was doubtless his wife, and Archippus, named not here only but also in the Epistle to the Colossians, a son or other near relative. The house was resorted to for Christian worship; for Paul and Timothy send greeting to the Church in the house.

Among the household slaves was one named Onesimus, by birth a Colossian. He was not a Christian; and, giving way to the temptation to “pur-loin,” he defrauded his master and absconded. He bent his steps to Rome, where he might easily escape detection. Paul was then in Rome, suffering his first imprisonment. He was under the care of a soldier who was responsible for his custody, but was allowed to live in “his own hired house.” To this house Onesimus repaired in his distress. It may have been that he went in as by accident, but there the Spirit of the Lord opened the heart of this hearer, so that he was begotten again of the word of truth; for the apostle writes of him as “my son Onesimus whom I have begotten in my bonds.” How the grace of God follows the unworthy! Onesimus had possessed in Colosse every advantage for learning the Christian doctrine; but he learned it not. He then loved the darkness rather than the light. But the good Lord willed not that he should perish; and the grace which he refused at Colosse followed him to Rome. The slave became a freeman of Christ. The runaway became a brother beloved of an apostle and of saints. So pleased with him was Paul that he would gladly have retained him to cheer and help him in his bonds; and gladly would Onesimus have tarried at Rome for such a purpose. But he confided to the apostle the shameful manner and reason of his flight from Colosse, and Paul sent him back to Philemon with this letter explaining the circumstances, and intimating an earnest desire that Onesimus might be kindly received. He was also so thoughtful as to mention Onesimus at the same time in his letter to the Colossian Church, certifying him as “a faithful and beloved brother.”

The letter to Philemon is a model of tact and delicacy. Luther calls it “a charming and masterly example of Christian love.” Erasmus, thinking most of its outward form, remarks that “Cicero never wrote with greater elegance.” D. F.—This letter was preserved in the family to which it was addressed, and read first, no doubt, as a precious apostolic message of love and blessing in the Church which assembled in Philemon’s house. Then copies of it became multiplied, and from Colosse it spread through the Church universal. It is quoted as early as the end of the second century, and has ever, except with some few who question everything, remained an undoubted portion of the writings of Paul. A.

2. A word respecting this Church in Philemon’s house. Remember that this was before there were any fixed buildings appropriated to purposes of divine worship. The Christians assembled where and how they could, and generally, we may well suppose, in not very large numbers; and thus the house of the minister, or of some other Christian brother, became a regular place of meeting for prayer and the sacrament. We learn from the Epistle to the Colossians that, in the neighboring city of Laodicea, one Nymphas similarly assembled the Church in his house; and in Rom. 16: 5, and 1 Cor. 16: 19, the same is said of Aquila and Priscilla.

4-7. The apostle proceeds to pave the way for his coming request, by commending the faith and love of him to whom he was writing. Philemon had refreshed the hearts of the saints; was known as one full of benevolence and Christian charity. This, the apostle says, made him the bolder. He might have commanded him to do what was fitting; this also he mentions to bespeak acceptance for the lesser thing—viz., his request for love’s sake. 8-14. And thus he introduces the subject of his letter, even further bespeaking favor for it by the circumstance of his being now Paul the aged, and in chains for Jesus’ sake. Onesimus is his own child; a birth into the Christian Church, which had been the fruit of his own imprisonment. His name ONESIMUS, in Greek, signified “profitable”; little indeed had this signification as yet been verified; but now the unprofitable one had become a source of profit—to the apostle, whose ministry he had sealed—to his master, who would receive him now as a brother beloved. The apostle had a thought of retaining him to minister to himself that duty which he gently reminds Philemon that he, the master, owed to his father in the faith; but he is unwilling to take his service for granted, and thus constrain it; all that he does for the apostle shall be of free will. A.

The tenderness and delicacy of this Epistle have been long admired. Yet the character of Paul prevails in it throughout. The warm, affectionate, authoritative teacher is interceding with an absent friend for a beloved convert. He urges his suit with an earnestness befitting, perhaps not so much the occasion as the ardor and sensibility of his own mind. Here also, as everywhere, he shows himself conscious of the weight and dignity of his mission; nor does he suffer Philemon for a moment to forget it: “I might be much bold in Christ to enjoin thee that which is convenient.” He is careful also to recall to Philemon’s memory the sacred obligation under which he had laid him by bringing to him the knowledge of Jesus Christ. Without laying aside the apostolic character, he softens the imperative style of his address, by mixing with it every sentiment and consideration that could move the heart of his correspondent.

10. An assertion in the Epistle to the Colossians, viz., that “Onesimus was one of them,” is verified by the Epistle to Philemon, not by any mention of Colosse, nor by the most distant intimation concerning the place of Philemon’s abode, but by stating Onesimus to be Philemon’s servant, and by joining in the salutation Philemon with Archippus; for this Archippus, when we go back to the Epistle to the Colossians, appears to have been an inhabitant of that city, and to have held an office in that Church. This correspondence evinces the genuineness of one Epistle as well as of the other. It is like comparing the two parts of a cloven tally. Coincidence proves the authenticity of both. Paley.

15,16. Paul had confidence in Onesimus that he would now prove as valuable to Philemon as he had been worthless before. His strong desire was that his former master and the Church at Colosse should, without misgiving, receive Onesimus on his return into “the fellowship.” This, indeed, is the great thought of the letter. There is a fellowship in Christ which overrides all outward distinctions, swallows up a thousand upbraidings, and makes master and servants brethren in the Lord. It is the warm, generous, sacred communion of saints. D. F.

18,19. Since a slave could possess nothing, the means of escape and sustenance must have been fraudulently obtained out of his master’s property, even supposing there was no greater theft behind. To whatever sum this damage amounted, Paul gives his word that he would himself be chargeable with it. But he delicately reminds Philemon that a far greater debt is owing to him than can be due from him—“even thine own self”—to him who first taught thee the worth of thine own soul.

The apostle will not rashly or hastily interfere with existing institutions. He had elsewhere advised (1 Cor. 7: 20) that every man should abide in the calling in which he finds himself. And here he is consistent with himself. He never requests Philemon to set Onesimus free, but only to receive him back kindly. A.—As the Christian teachers did not directly assail the civil constitution, however defective it might be considered, so they did not try to sweep away by a revolutionary stroke the institution of slavery, which was so firmly established in ancient society. They set forth the common relation of master and servant to Christ, the Master of both; they declared that the master and slave, as brethren, were equal; they pointed out the inconsistency of all unkindness and oppression with the law of love; they enjoined upon both parties the duty of mutual forbearance and just dealing; but they did not formally terminate the relation. G. P. F.—The New Testament contains vital principles, not always defined, but which, as they are evolved one after another, and are successively brought to bear upon the opinions and manners of Christianized nations, do actually remove from them those evils which had accumulated in the course of time. The New Testament, considered as embodying a system of morals for the world—a system which is slowly to develop itself, until the human family has been led by it into the path of peace and purity—effects this great purpose, not by prohibiting, in so many words, the evils it is at length to abolish, but by putting in movement unobtrusive influences, which nothing, in the end, shall be able to withstand. I. T.

23,24. As the letter to Philemon and that to the Colossians were written at the same time, and sent by the same messenger, the one to a particular inhabitant, the other to the Church of Colosse, it may be expected that the same, or nearly the same, persons would be about Paul, and join with him, as was the practice, in the salutations of the Epistle. Accordingly we find the names of Aristarchus, Marcus, Epaphras, Luke, and Demas in both Epistles. Paley.

We happen to possess the means of comparing this specimen of Christian intercession with a like specimen from the pen of a kindly spirited and cultivated heathen. The younger Pliny, the same who wrote the celebrated letter to the Emperor Trajan about the Christians in Bithynia, writes to his friend Sabinianus entreating his pardon for a freedman who had offended him; and writes again, acknowledging gratefully the granting of his request. The letters are models of courtesy, humanity, good feeling. But, to a Christian mind, the comparison with this of Paul is most instructive. They lack just that in which this is eminent. Pliny conjures his friend by motives of pity, of self-respect, even of self-indulgence, for, says he, anger must be a torment to a man of your benevolent disposition. Nay, he puts in another motive still: if you spare him now, you will have more excuse for anger with him in case he offends hereafter. Paul writes to his

friend far otherwise. There is no appeal to pity, no mirror held up to self-esteem, no after-thoughts admitting and justifying inconsistency: all comes warm from the loving heart, and all the heart’s love is kindled by the love of Christ.