Matthew Henry's Concise Commentary on the Whole Bible
Philemon Ch.1 / 1 Ch.s
PHM:1
** Philemon was an inhabitant of Colosse, a person of some note
and wealth, and a convert under the ministry of St. Paul.
Onesimus was the slave of Philemon: having run away from his
master, he went to Rome, where he was converted to the Christian
faith, by the word as set forth by Paul, who kept him till his
conduct proved the truth and sincerity of his conversion. He
wished to repair the injury he had done to his master, but
fearing the punishment his offence deserved might be inflicted,
he entreated the apostle to write to Philemon. And St. Paul
seems no where to reason more beautifully, or to entreat more
forcibly, than in this epistle.
* The apostle's joy and praise for Philemon's steady faith in
the Lord Jesus, and love to all the saints. (1-7) He recommends
Onesimus as one who would make rich amends for the misconduct of
which he had been guilty; and on behalf of whom the apostle
promises to make up any loss Philemon had sustained. (8-22)
Salutations and a blessing. (23-25)
#1-7 Faith in Christ, and love to him, should unite saints more
closely than any outward relation can unite the people of the
world. Paul in his private prayers was particular in remembering
his friends. We must remember Christian friends much and often,
as their cases may need, bearing them in our thoughts, and upon
our hearts, before our God. Different sentiments and ways in
what is not essential, must not make difference of affection, as
to the truth. He inquired concerning his friends, as to the
truth, growth, and fruitfulness of their graces, their faith in
Christ, and love to him, and to all the saints. The good which
Philemon did, was matter of joy and comfort to him and others,
who therefore desired that he would continue and abound in good
fruits, more and more, to God's honour.
#8-14 It does not lower any one to condescend, and sometimes
even to beseech, where, in strictness of right, we might
command: the apostle argues from love, rather than authority, in
behalf of one converted through his means; and this was
Onesimus. In allusion to that name, which signifies
"profitable," the apostle allows that in time past he had been
unprofitable to Philemon, but hastens to mention the change by
which he had become profitable. Unholy persons are unprofitable;
they answer not the great end of their being. But what happy
changes conversion makes! of evil, good; of unprofitable,
useful. Religious servants are treasures in a family. Such will
make conscience of their time and trusts, and manage all they
can for the best. No prospect of usefulness should lead any to
neglect their obligations, or to fail in obedience to superiors.
One great evidence of true repentance consists in returning to
practise the duties which have been neglected. In his
unconverted state, Onesimus had withdrawn, to his master's
injury; but now he had seen his sin and repented, he was willing
and desirous to return to his duty. Little do men know for what
purposes the Lord leaves some to change their situations, or
engage in undertakings, perhaps from evil motives. Had not the
Lord overruled some of our ungodly projects, we may reflect upon
cases, in which our destruction must have been sure.
#15-22 When we speak of the nature of any sin or offence against
God, the evil of it is not to be lessened; but in a penitent
sinner, as God covers it, so must we. Such changed characters
often become a blessing to all among whom they reside.
Christianity does not do away our duties to others, but directs
to the right doing of them. True penitents will be open in
owning their faults, as doubtless Onesimus had been to Paul,
upon his being awakened and brought to repentance; especially in
cases of injury done to others. The communion of saints does not
destroy distinction of property. This passage is an instance of
that being imputed to one, which is contracted by another; and
of one becoming answerable for another, by a voluntary
engagement, that he might be freed from the punishment due to
his crimes, according to the doctrine that Christ of his own
will bore the punishment of our sins, that we might receive the
reward of his righteousness. Philemon was Paul's son in the
faith, yet he entreated him as a brother. Onesimus was a poor
slave, yet Paul besought for him as if seeking some great thing
for himself. Christians should do what may give joy to the
hearts of one another. From the world they expect trouble; they
should find comfort and joy in one another. When any of our
mercies are taken away, our trust and hope must be in God. We
must diligently use the means, and if no other should be at
hand, abound in prayer. Yet, though prayer prevails, it does not
merit the things obtained. And if Christians do not meet on
earth, still the grace of the Lord Jesus will be with their
spirits, and they will soon meet before the throne to join for
ever in admiring the riches of redeeming love. The example of
Onesimus may encourage the vilest sinners to return to God, but
it is shamefully prevented, if any are made bold thereby to
persist in evil courses. Are not many taken away in their sins,
while others become more hardened? Resist not present
convictions, lest they return no more.
#23-25 Never have believers found more enjoyment of God, than
when suffering together for him. Grace is the best wish for
ourselves and others; with this the apostle begins and ends. All
grace is from Christ; he purchased, and he bestows it. What need
we more to make us happy, than to have the grace of our Lord
Jesus Christ with our spirit? Let us do that now, which we
should do at the last breath. Then men are ready to renounce the
world, and to prefer the least portion of grace and faith before
a kingdom.