Sunday, February 28, 2021

NT BIBLE STORY--- EPISTLES--- PHILEMON #1--- CONCERNING SLAVERY

 New Testament BIBLE STORY


Paul writes to Philemon - Part one




THE BASIC OUTLINE 


FROM THE NKJ PERSONAL STUDY BIBLE:

Nelson Publications, 1990, 1995


Quote:


Philemon, Ephesians, Philippians, and Colossians are called the

Prison Epistles because Paul wrote them while in prison. Unlike

the other prison letters which are addressed to churches,

Philemon is addressed to an individual.


AUTHOR AND DATE 


Philemon and Colossians were probably written by Paul at the same

time, about A.D. 62, during his imprisonment at Rome recorded in

Acts 28:16-31. References to being a prisoner (verses. 1,9,23)

and to being aged (v.9) support this conclusion. Many of the

same people are mentioned in both letters: Archippus (Philem.2;

Col. 4:17), Onesimus (Philem.10: Col.4:9), Epaphras (Philem.23;

Col. 1:7; 4:12), Mark (Philem.24; Col.4:10), Aristarchus

(Philem.24; Col.4:10), Demos (Philem.24; Col.4:14), and Luke

(Philem.24; Col. 4:14). Onesimus and Tychicus (Col.4:7-9) were

the bearers of these letters.


BACKGROUND


Philemon probably lived in the Lycus Valley where Colosse and

Laodicea were located (see Col.4:15). He was a close friend of

Paul, indebted to him spiritually and a helper in his ministry

(vv.l,19). A church met in Philemon's house (v.2). Onesimus ...

had run away and been converted by Paul in Rome (v.10).


Slavery was part of everyday life in the Roman Empire. Prior to

Christ's birth, almost a third of Rome's one million people were

slaves. Regarded only as possessions, they were bought and sold;

their conditions varied depending on then skills and owners.

Christian teaching improved their let by concentrating on inward

moral transformation which naturally produced outward changes

(see 2 Cor.5:17). Masters and slaves were both exhorted to live

worthy of Christ (see Col.3:22-4:1). Moreover, by placing an

emphasis on the common brotherhood of Christian believers (v.

16), Christ and His followers struck at the very foundation of

slavery. As Paul says, "There is neither ... slave nor free, but

Christ is all and in all" (Col.3:11). When captured, runaway

slaves were treated cruelly, sometimes branded on the arm or

forehead, and sometimes put to death....


CONTENT AND PURPOSE 


Paul states two reasons for the letter: (1) an appeal for Onesimus 

to be received as a brother in Christ by Philemon (vv. 8-21), and 

(2) a request for Philemon to prepare a guest room for Paul's 

coming visit (v.22). Paul supports the principle of restitution 

for past wrongs.... However, he bases the appeal to Philemon 

on their relationship (vv.17-19), and on the common Christian 

fellowship of Philemon, Onesimus, and Paul (vv.10,16).


What happened to Onesimus? No doubt Philemon obeyed Paul and

forgave Onesimus. Otherwise he probably would have destroyed this

letter...



End Quote


                       .............



     While there is much merit in the above, and correct in the

main, it is the Bible Commentary by ALBERT BARNES that 

I believes gives the truth of the matter on the epistle of Paul 

to Philemon.

     This letter from Paul to Philemon has been often greatly

misunderstood and perverted by many a Christian leader and 

whole sects, to claim that God and the Bible endorse and teach 

the rightful practice of "slavery." While the Bible does address 

the subject of slavery and even lays out laws and rules to govern

that practice, doing so is NOT the same as saying that God and

the Bible endorse and encourage and justify and make righteous

the practice of slavery. God often under the Old Testament

ALLOWED many things, for as Jesus put it to the Pharisees,

"because of the HARDNESS of the heart." The practice of slavery

in Israel was one of those allowences because of the hardness of

the heart. And in allowing it, God gave certain laws to regulate

it, to make it humane and somewhat "respectable." But slavery 

was NEVER the ideal of the Lord. 


     I believe ALBERT BARNES gives the correct understanding 

of this letter of Paul to Philemon, and gives enough evidence that

there is no way of proving Paul or this letter he wrote, endorses 

in any way the practice of slavery or that Paul was sending 

Onesimus back to Philemon as a slave, albeit as a "Christian" slave. 


     I shall give you much of what Albert Barnes has to say. For

all of his words on the matter of the book of Philemon, the

reader can ascertain for themselves from "Barnes' Notes on

the New Testament."

     But first in my own words, with some amplification I will

render in modern English Paul's letter to Philemon:



     This letter is from Paul, who is in prison for preaching the

     Gospel about Christ Jesus, and also from our brother

     Timothy. I am writing to you Philemon, our much loved

     co-helper, and to our sister Apphia and to Archippus, a

     fellow soldier in the work of the cross of Christ. I am also

     writing to the congregation that meets in your home.

     May God our Father and the Lord Jesus christ give you all

     grace and peace.


     I always thank God when I pray for you all. Philemon, I keep

     hearing of your trust in the Lord Jesus and your love for

     all of God's children. You are generous because of your

     faith. And I am praying that you will always put your

     generosity to work, for in so doing you will come to

     understand all the good things we can do in Christ's work. 

     I myself have gained much joy from your love, my brother,

     because your kindness has so often helped the hearts and

     lives of God's people.


     And so, because of all this, I feel bold in asking a favor

     of you. I could demand it in the name of Christ, for it is

     indeed the correct and right thing to do, but because of

     your love and service, I prefer to just ask you as a favor.

     Please take this then as a request from your friend Paul, an

     old man now, in confinement for doing the work of Christ

     Jesus.


     My request, even my plea, is that you show kindness to

     Onesimus. I hold him in my mind as my very own son, because

     he became a believer as a result of my ministry here in this

     confinement. Onesimus (which means "useful") has been of

     much use to you in the past, but now he is very useful to

     both of us. Whom sending him back again to you, also

     comes my own heart and feelings. I really did want to keep

     him here with me to serve me, for a while, being in these

     chains for the Gospel's sake. But I do not want to do this

     without your consent and approval. And I do not want you to

     help in this matter because you are forced to do it, but

     because you willingly want to do it.


     Perhaps you can think of it this way: Onesimus ran away for

     a little while so you could have him back for good. He is no

     longer just a servant; he is a beloved brother, and especially 

     to me. Now he will mean so much more to you, both as a 

     servant and as a brother in Christ.


     So, if you consider that I am your partner in god's work,

     give him the same welcome as you would give me if I were

     coming to you. If he has harmed you in any way, or stolen

     anything from you, then charge it to me, send me the bill

     for it. I Paul, write this in my very own hand-writing "I

     will repay it." But I will not mention that you owe me your

     very own life. 


     Yes, my dear brother, please do this favor for the Lord's

     sake. Give me encouragement in Christ. I am very confident

     as I write this letter to you that you will do what I  ask,

     and even more.


     Please keep a guest room ready for me, for I am hoping that

     God will answer your prayers and soon let me return to you.


     Epaphras, my fellow prisoner in Christ Jesus, send you his

     greetings. So does Mark, Aritarchus, Demas, and Luke, my

     fellow co-workers. 


     The favor and love and grace of the Lord Jesus Christ be

     with your spirit.




FROM "BARNES' NOTES ON THE NEW TESTAMENT"


1. THE HISTORY OF PHILEMON


     OF PHILEMON, to whom this epistle was addressed, almost

nothing more is known than can be ascertained from the epistle

itself. It is short, and of a private character; but it is a bright and 

beautiful gem in the volume of inspiration.

     From Col.4:9, it may be inferred that the person to whom it

was addressed, was an inhabitant of Colosse, since Onesimus,

concerning whom this epistle was written, is there mentioned as 

"one of them." ... He is said by Calmet and Michaelis to have

been wealthy; but this cannot be determined with certainty,

though it is not improbable. The only circumstances which seem 

to indicate this, are, that Onesimus had been his "servant," from

which it has been inferred, that he was an owner of slaves; and

that he appears to have been accustomed to show hospitality to

strangers, or, as Michaelis expresses it, "travelling Christians." 

See ver.22 of the epistle. But these circumstances are not 

sufficient to determine that he was a man of property.   

     There is no evidence, as we shall see, that he was a

slave-holder; and Christians in moderate circumstances were

accustomed to show hospitality to their brethren. Besides,

it is not said in ver.22, that he was accustomed to show general

hospitality; but Paul merely asks him to provide for him a

lodging. It is probable that he had been accustomed to remain

with him when he was in Colosse.

     It is quite clear that he had been converted under the ministry 

of the apostle himself. This appears from what is said in ver.19: 

"I do not say to thee, how thou owest unto me even thine own self." 

This cannot be understood otherwise than as implying that he bad 

been converted under his preaching, unless the apostle, on some 

former occasion, had been the means of saving his life, of which 

there is no evidence. Indeed, it is manifest, from the general tone 

of the epistle, that Philemon had been converted by the labours 

of the author. It is just such a letter as it would be natural and 

proper to write on such a supposition; it is not one which the 

apostle would have been likely to write to any one who did not 

sustain such a relation to him. But where and when he was 

converted is unknown. It is possible that Paul may have met 

with him at Ephesus; but it is much more probable that he had 

himself been at Colosse, and that Philemon was one of his converts 

there...

     It is evident from the epistle, that Paul regarded him as a

sincere Christian; as a man of strict integrity; as one who could

be depended on to do right. Thus (verses 5-7) he says, that he had

heard of his "love and faith toward the Lord Jesus, and toward

all saints;" thus he confidently asks him to provide for him a

lodging when he should come, (ver. 22) and thus he expresses the

assured belief, that he would do what was right towards one

who had been his servant, who, having been formerly unfaithful,

was now converted, and, in the estimation of the apostle, was

worthy of the confidence and affection of his former master.

     In regard to his rank in the Christian church, nothing

whatever is known. Paul calls him (ver. 1) his "fellow-labourer;"

but this appellation is so general, that it determines nothing in

regard to the manner in which be co-operated with him in

promoting religion. It is a term which might be applied to any

active Christian, whether a preacher, an elder, a deacon, or a

private member of the church. It would seem clear, however, that

he was not a travelling preacher, for he had a home in Colosse,

(vers. 2, 22) and the presumption is, that he was an active and

benevolent member of the church, who did not sustain any office. 

There are many private members of the churches, to whom all that

is said of Philemon in the epistle would apply... 

     Nothing is known of his age, his profession, or of the time

and circumstances of his death. Neither is it certainly known

what effect this epistle had on him, or whether he again received

Onesimus under his roof. It may be presumed, however, that such a

letter, addressed to such a man, would not fail of its object.


2. THE OCCASION ON WHICH THE EPISTLE WAS WRITTEN


     This can be learned only from the epistle itself, and there

the circumstances are so marked as to make a mistake impossible.

(1) Philemon had had a servant of the name of Onesimus. Of the

character of this servant, before Paul became acquainted with

him, nothing more is known than that he head been "unprofitable"

to Philemon, (ver.11) and that he had probably done him some

wrong, either by taking his property, or by the fact that he had

escaped from him, ver.18. It is not necessary to suppose that he

was a SLAVE; for all that is implied of necessity in the word

which is employed to designate his condition in ver.16, (doulos,)

and all that is stated of him in the epistle, would be met by

the supposition that he was bound to Philemon, either by his

parents or guardians, or that he had bound himself to render

voluntary service. See Notes on ver.16. (2) For some cause, this

servant had fled from his master, and had gone to Rome. The cause

of his escaping is unknown. It may be, that he had purloined the

property of his master, and dreaded detection; or that he had, by

his base conduct in some other way, exposed himself to punishment; 

or that he merely desired freedom from oppression;  or that he 

disregarded the bonds into which he himself, or his parents or 

guardians, had entered, and had therefore escaped.    

     Nothing can be inferred about his condition, or his relation

to Philemon, from the fact that he ran away. It is, perhaps,

quite as common for apprentices to run away, as it is for slaves;

and they who enter into voluntary bonds to render service to

another, do not always regard them. (3) In some way, when at

Rome, this servant had found out the apostle Paul, and had been

converted by his instrumentality. Paul says, (ver.10) that he

had "begotten him in his bonds" - which seems to imply that

Onesimus had come to him, and not that Paul had searched him out.

It does not appear that Paul, when a prisoner at Rome, was

allowed to go at large, (comp. Acts 28:30) though he was

permitted to receive all who came to him. Why Onesimus came 

to the apostle is not known.

     It may have been because he was in want, and Paul was the

only one in Rome whom he had ever seen; or it may have been

because his mind had become distressed on account of sin, and he

sought him out to obtain spiritual counsel. Conjecture on these

points is useless, where there is not even a hint that can serve

as a clew to find out the truth. (4) From some cause, equally

unknown, Onesimus, when converted, was desirous of returning 

to his former master. It is commonly ASSUMED, that his returning

again was at the instigation of the apostle, and that this furnishes 

an instance of this belief, that runaway slaves should be sent back 

to their masters. But, besides that there is NO CERTAIN evidence 

that he EVER was a slave, there is as little proof that he returned 

at the instigation of Paul, or that his return was not wholly voluntary 

on his part. For the only expression which the apostle uses on this 

subject, (ver.12) "whom I have sent again" - does not necessarily 

imply that he even proposed it to him, still less that he commanded it. 

It is a word of such general import, that it would be employed on the

supposition that Onesimus desired to return; and that Paul, who

had a strong wish to retain him, to aid him in the same way that

Philemon himseLf would do if he were with him, (comp.ver.13)

had, on the whole, concluded to part with him, and to send him

again, with a letter, to his friend Philemon. It is just such

language as he would have used of Timothy, Titus, or

Epaphroditus, if employed on an important embassy at the request

of the apostle. Comp. Luke 7:6,10,19; 20:13; Acts10:5; 15:22;

1Cor.4:17; 2Cor.9:3; Eph.6:22; Phil.2:19,23,25,28; 1 Thess.3:2,5;

Titus 3:12, for a similar use of the word "send."  There is

nothing in the statement which forbids us to suppose that

Onesimus was himself disposed to return to  Philemon, and that

Paul "sent" him at his own request. To this, Onesimus might have

been inclined from many causes. He may have repented that he left

his master, and had forsaken the comforts which he had enjoyed

under his roof. It is no uncommon thing for a runaway apprentice,

or servant, when he has seen and felt the misery of being among

strangers and in want, to wish himself well back again in the

house of his master. Or he may have felt that he had wronged his

master in some way, (comp. Notes on ver.18) and, being now

converted, was desirous of repairing the wrong. Or he may have

had friends and kindred in Colosse whom he was desirous of see

again. Since any one of these, or of many other supposable

causes, may have induced him to desire to return to his master,

it should not be assumed that Paul sent him against his will, and

thence be inferred that he was in favour of sending back runaway

slaves to their masters AGAINST their will. There are many points

to be proved, which CANNOT be proved, to make that a legitimate

inference. (5) Whatever were the reasons why Onesimus desired to

return to Philemon, it is clear that he was apprehensive of some

trouble if he went back. What those reasons were, it is

impossible now to determine with absolute certainty; but it is

not difficult to conjecture what they may have been, and any of

the following will account for his apprehensions - either (a)

that he had done his master wrong by the mere act of leaving him,

depriving him of valuable services which he was bound to render;

or (b) that he may have felt that the mere act of running away

had injured the character of his master, for such an act always

implies that there is something in the dealings of a master

which makes it desirable to leave him; or (c) that he had in some

way injured him in respect to property, by taking that which did

not belong to him, ver.18; or (d) that he owed his master, and he

may have inferred from his leaving him that he meant to defraud

him, ver.18; or (e) that the laws of Phrygia were such, that

Onesimus apprehended that if he returned, even penitent, it would

be judged by his master necessary to punish him, in order to

deter others from committing a similar offence. The laws of

Phrygia, it is said, allowed the master to punish a slave without

applying to a magistrate. It should be said also that the

Phrygians were a severe people, (Curtius, Lib.v.c.1) and it is

not improbable that, from the customs there, Onesimus may have

apprehended harsh treatment if he returned. It is not proper to

assume that any one of these was certainly the reason why he

feared to return, for this cannot be absolutely determined. We

should not take it for granted that he had defrauded his master -

for that is not necessarily implied in what is said in ver.18,

and we should not impute crimes to men without proof; or should

we take it for granted, that he feared to be punished as a

runaway slave - for that CANNOT be proved; but some one or more

of these reasons, doubtless, operated to make him apprehensive,

that if he returned he would meet with, at least, a cold

reception. (6) To induce his master to receive him kindly again,

was the main object of this courteous and kind epistle. For a

view of the arguments on which be urges this, see the Analysis of

the epistle. The arguments are such, that we should suppose they

could not be resisted; and we may presume, without impropriety,

that they had the desired effect on the mind of Philemon; but of

that we have no certain evidence.


3. THE TIME AND PLACE OF WRITING THE EPISTLE


     THERE can be no doubt that this letter was written from Rome

about the time when the epistle to the Colossians was written.

The circumstances which conduct to this conclusion are such as

the following: (1) Paul at the time when it was written was a

prisoner. "Paul a prisoner of Jesus Christ;" ver.1. "Whom I have

begotten in my bonds," ver.10. Comp. ver.23, "Epaphras my

fellow-prisoner in Christ Jesus." (2.) It was written when he had

hopes of obtaining his liberty, or when he had such a prospect of

it that he could ask Philemon, with confidence, to "prepare him a

lodging," ver. 22. (3) Timothy was with him at the time when it

was written, (ver.1) and we know that Paul desired him to came to

him to Rome, when he was a prisoner there, as soon as possible, 2

Tim.4:9: "Do thy diligence to come shortly unto me." (4) We know

that Onesimus was actually sent by Paul to Colosse while he was a

prisoner at Rome, and it would be morally certain that, under the

circumstances of the case, he would send the letter to his master

at that time. No other instance is mentioned in which he sent him

to Colosse, and the evidence is as certain as the nature of the

case admits, that that was the time when the epistle was written.

See Col. 4:9. (5) The same persons are mentioned in the

salutations, in the two epistles; at least, they are so far the

same as to make it probable that the epistles were written at the

same time; for it is not very probable that the same persons

would, in another place, and on another occasion, have been with

the apostle. Thus Aristarchus, Mark, Epaphras, Luke, and Demos,

join in the salutations both to the church at Colosse and to

Philemon. Probably at no other time in the life of Paul were all

these persons with him, than when he was a prisoner at Rome. 

These considerations make it clear that the epistle was written

while Paul was a prisoner at Rome, and at about the same time

with the epistle to the Colossians. If so, it was about A.D.62.


4. THE CHARACTER OF THIS EPISTLE


     THIS letter is almost wholly of a private character; and yet

there is scarcely any portion of the New Testament of equal

length which is of more value. It is exquisitely beautiful and

delicate. It is a model of courtesy and politeness. It presents

the character of the author in a most amiable light, and shows

what true religion will produce in causing genuine refinement 

of thought and language. It is gentle and persuasive, and yet the

argument is one that we should suppose would have been, and

probably was, irresistible. It is very easy to conceive, that the

task which the apostle undertook to perform, was one which it

would be difficult to accomplish - that of reconciling an

offended master to a runaway servant. And yet it is done with 

so much kindness, persuasiveness, gentleness, and true affection,

that, as the letter was read, it is easy to imagine that all the

hostility of the master was disarmed, and we can almost see him

desiring to embrace him who bore it, not now as a servant, but as

a Christian brother, ver.16. "It is impossible," says Doddridge,

"to read over this admirable epistle without being touched with

the delicacy of sentiment, and the masterly address, that appear

in every part of it. We see here, in a most striking light, how

perfectly consistent true politeness is - not only with all the

warmth and sincerity of a friend, but even with the dignity of

the Christian and the Apostle. And if this letter were to be

considered in no other view than as a were human composition, 

it must be allowed to be a master-piece in its kind. As an

illustration of this remark, it may not he improper to compare it

with an epistle of Pliny, that seems to have been written on a

similar occasion, (Lib. ix. Let. 21;) which, though penned by one

that was reckoned to excel in the epistolary style, though it has

undoubtedly many beauties, yet must be acknowledged by every

impartial reader vastly inferior to this animated composition of

the apostle." As a specimen of the courtesy and politeness which

the Christian ought to practise at all times, as well as furnishing 

many valuable lessons on Christian duty, (see the remarks at the 

close,) it deserves a place in the volume of inspiration ...


ANALYSIS OF THE EPISTLE


The epistle embrace, the following subjects:


1. The salutation, ver.1-3.


2. A mention of the excellent account which the apostle had heard

of Philemon, and the occasion which he had for thankfulness on

his behalf, ver. 4-7. (a) He always remembered him in his prayers,

ver. 4. (b) He had heard of his faith and love, and of his kindness 

towards those who bore the Christian name, ver. 5. (c) He desired 

that his goodness in making others, in common with him,

partaken of the expression of his faith, might be even more

effectual in securing the proper acknowledgment of it wherever 

it might be known, ver. 8. (d) He says that he had great joy and

consolation from the happiness which he had conferred on

Christians who needed his aid, ver.7.


3. The main subject of the epistle - the desire that he would

receive his servant Onesimus again, and the arguments to persuade

him to do it, vers. 8-21. (l.) He places it on the ground of

entreaty, not of command.  He might, in virtue of his apostolic

office, enjoin many things on him, and possibly this, yet he

chooses to place it wholly on other grounds, and to make it a

matter of personal friendship, ver. 8. (2.) Particular reasons why

he should do it (a) For love's sake - love to Paul - now an old

man, and in prison on account of their common religion, ver.9.

(b) Paul regarded Onesimus as his own son, and asked that he

might be received and treated as such, ver.10. (c) He assures

Philemon that, whatever he might have been formerly, he would

now find him to be profitable to himself, ver. 11. (d) He assures

him that Onesimus was especially dear to him, and that he would

have been very useful to him in his circumstances, but that he

did not think it proper to retain him with him without the

consent of Philemon. Onesimus, therefore, was not sent back as a

worthless vagabond, and Philemon, in receiving him, might be sure

that he was receiving one whom Paul believed was fitted to be

eminently useful, vers. 12-14. (e) He suggests to Philemon that

probably it was so arranged by divine Providence, that Onesimus

should depart in order that he might receive him again in a far

more tender and endearing relation, not as a servant, but as a

Christian brother, vers. 15,18. (f) He appeals to the personal

friendship of Philemon, and asks that if he regarded him as a

participator with him in the hopes of the gospel, or as a

fellow-labourer in a common cause, he would receive him as he

would himself, ver. 17. (g) He says that he would himself become

security for Onesimus if he owed Philemon anything, or had in my

way wronged him, vers. 18,19. (h) He concludes the argument by

referring to the happiness which it would give him if Philemon

would receive his former servant again; and with the expression

of his conviction that he would do more than he asked in the

matter, and then asks that, while he showed favour to Onesimus,

he would also prepare a lodging for him, for he hoped soon to be

with him, vers.20-22. Perhaps by this lest suggestion he hoped

also to do much to favour the cause of Onesimus - for Philemon

could hardly turn him away when he expected that Paul himself

would soon be with him. Such an argument would be likely to be

effectual in the case. We do not like to deny the request which a

friend makes in a letter, if we expect soon to see the writer

himself. It would be much more easy to do it if we had no

expectations of seeing him very soon. 


4. The epistle closes with affectionate salutations from certain

persons who were with Paul, and who were probably well known by

Philemon, and with the customary benediction, vers. 23-25......

   

VERSE 11.


"Which in time past was to thee unprofitable."

     

     Either because he was indolent; because he had wronged him,

or because he had run away from him. It is possible that there

may be an allusion here to the meaning of the name Onesimus,

which denotes profitable, (Greek ... to be useful, to be profitable, 

to help) and that Paul means to say that he had hitherto not well 

answered to the meaning of his own name, but that now he would 

be found to do so. 


"But now profitable to thee."


     The Greek here is ... euchreston, but the meaning is about

the same as that of the word Onesimus. It denotes "very useful."

In 2 Tim.4:21, it is rendered, "meet for use;" in 2 Tim.4:11, and

here, "profitable." It does not elsewhere occur in the New

Testament.


"And to me."


     Paul had doubtless found him useful to him as a Christian

brother in his bonds, and it is easy to conceive that, in his

circumstances, he would greatly desire to retain him with him.


VERSE 12


"Whom I have sent again."     


     That is, to Philemon. This was, doubtless, at his own

request, for 

     (1.) there is not the slightest evidence that he compelled

him, or even urged him to go. The language is just such as would

have been used on the supposition either that he requested him to

go and bear a letter to Colosse, or that Onesimus desired to go,

and that Paul sent him agreeably to his request. Comp. Phil. 2:25,

"Yet I suppose it necessary 'to send' to you Epaphroditus my

brother, and companion in labour;" etc. Col. 4:7,8, "All my state

shall Tychicus declare unto you, who is a beloved brother, and a

faithful minister and fellow-servant in the Lord: whom I have

'sent' unto you for the same purpose, that he might know your

estate;" etc. 

     But Epaphroditus and Tychicus were not sent against their

own wills - nor is there any more reason to think that Onesimus

was. See Intro. 2.(4.)    

     (2) Paul had no power to send Onesimus back to his master

unless he chose to go. He had no civil authority; he had no guard

to accompany him; he could entrust him to no sheriff to convey

him from pace to place, and he had no means of controlling him,

if he chose to go to any other place than Colossi. He could

indeed have sent him away from himself; he could have told him to

go to Colosse, but there his power ended. Onesimus then could

have gone where he pleased. But there is no evidence that Paul

even told him to go to Colossi against his own inclination, or

that he would have sent him away at all unless he had himself

requested it. 

     (3) There may have been many reasons why Onesimus desired to

return to Colosse, and no one can prove that he did not express

that desire to Paul, and that his  "sending" him was not in

consequence of such a request. He may have had friend, and

relatives there; or, being now converted, he may have been

sensible that he had wronged his former master, and that he ought

to return and repair the wrong; or he may have been poor, and a

stranger in Rome, end may have been greatly disappointed in what

he had expected to find there when he left Philemon, and may have

desired to return to the comparative comforts of his former

condition. 

     (4) It may be added, therefore, (a) that this passage should

NOT be adduced to PROVE that we ought to "send back runaway

slaves to their former masters" against their own consent; or to

justify the laws which require magistrates to do it; or to show

that they who have escaped should be arrested and forcibly

detained; or to justify any sort of influence over a runaway

slave to induce him to return to his former master. There is

NOT THE LEAST evidence that any of these things occurred 

in the case before us; and if this instance is ever appealed to, it

should be to justifY What Paul did - AND NOTHING ELSE. 

(b) The passage shows that it is right to aid a servant of any kind 

to return to his master IF he desires it. It is right to give him a

"letter," and to plead earnestly for his favourable reception IF

he has in any way wronged his master - for Paul did this. On the

same principle, it would be right to give him pecuniary

assistance to enable him to return - for there may be cases where

one who has fled from servitude might wish to return.

     There may be instances where one has had a kind master, with

whom he would feel that on the whole he could be more happy 

than in his present circumstances. Such cases, however, are

exceedingly rare. Or there may be instances where one may have

relatives that are in the  neighbourhood or in the family of his

former master, and the desire to be with them may be so strong

that on the whole he would choose to be a servant as he was

before, rather than to remain as he is now. In all such cases it

is right to render aid - for the example of the apostle Paul goes

to sustain this. But it goes no further. So far as appears, he neither 

ADVISED Onesimus to return, nor did he COMPEL him; nor did 

he say one word to INFLUENCE him to do it; nor did he MEAN 

or EXPECT that he would be a SLAVE when he should have 

been received again by his master. See Notes on ver.16.   


"Thou therefore receive him, that is, mine own bowels."


     There is great delicacy also in this expression. If he had

merely said, "receive him," Philemon might have thought only of

him as he formerly was. Paul, therefore, adds, "that is, mine own

bowels"  - "one whom I so tenderly love that he seems to carry my

heart with him wherever he goes." (Doddridge).


VERSE 13


"Whom I would have retained with me, that in thy stead."


"That he might render me the service which I know you would if

you were here." The Greek is, "for thee;" that is, what he should

do for Paul might be regarded as done by Philemon himself. 


"He might have ministered unto me."


     He might have rendered me assistance; to wit, in such a way

as one who was in bonds would need.


VERSE 14


"But without thy mind would I do nothing."


     Nothing in the matter referred to. He would not retain

Onesimus in his service, much as he needed his assistance,

without the cordial consent of Philemon. He would not give

him occasion for hard feeling or complaint, AS IF Paul had

induced him to leave his master, or AS IF he persuaded him to

remain with him when he wished to return - or AS IF he kept him

away from him when he owed him or had wronged him. All that is

said here is entirely consistent with the supposition that

Onesimus was DISPOSED to return to his master, and with the

supposition that Paul did not compel or urge him W do it. For

it is probable that IF Onesimus had proposed to return, it would

have been easy for Paul to have retained him with him. He might

have represented his own want of a friend. He might have appealed

to his gratitude on account of his effort for his conversion. He

might have shown him that he was under no moral obligation to go

back. He might have refused to give him this letter, and might

have so represented to him the dangers of the way, and the

probability of a harsh reception, as effectually to have

dissuaded him from such a purpose. But, in that case, it is clear

that this might have caused hard feeling in the bosom of

Philemon, and rather than do that he preferred to let him return

to his master, and to plead for him that he might have a kind

reception. 

     It is, therefore, by no means necessary to suppose that Paul

felt that Onesimus was under OBLIGATION to return, or that he 

was disposed to COMPEL him, or that Onesimus was not inclined 

to return voluntarily; but all the circumstances of the case are

met by the supposition that, if Paul retained him, Philemon might

conceive that he had injured HIM. Suppose, as seems to have been

the case, that Onesimus "owed" Philemon, (ver.18) and then

suppose that Paul had chosen to retain him with himself, and had

dissuaded him from returning to him, would not Philemon have had

reason to complain of it? There was, therefore, on every account,

great propriety in his saying that he did not wish to use any

influence over him to retain him with him when he purposed to

return to Colosse, and that he felt that it would be wrong for

him to keep him, much as he needed him, without the consent of

Philemon. 

     Nor is it necessary, by what is said here, to suppose that

Onesimus was A SLAVE, and that Paul believed that Philemon 

had a right to him and to his services as such. All that he says here

would be met by the supposition that he was a hired servant, and

would be in fact equally proper even on the supposition that he

was an apprentice. In either case, he would feel that he gave just 

ground of complaint on the part of Philemon if, when someone

desired to return, he used any influence to dissuade him from it,

and to retain him with himself. It would have been a violation of

the rule requiring us to do to others as we would wish them to do

unto us; and Paul therefore felt unwilling, much as he needed the

services of Onesimus, to make use of any influence to retain him

with him without the consent of his master. 


"That thy benefit."


     The favour which I might receive from thee by having the

services of Onesimus. If Onesimus should remain with him and

assist him, he would feel that the benefit which would he

conferred by his services would be in fact bestowed by Philemon,

for he had a right to the Service of Onesimus; and while Paul

enjoyed it, he would be deprived of it. The word rendered

"benefit" here - means "good," and the sense is. "the good which

you would do me;" to wit, by the service of Onesimus.  


"Should not be as it were of necessity."


     As it would be if Paul should detain Onesimus with him

without affording Philemon an opportunity of expressing his

assent. Paul would even then have felt that he was in fact

receiving a "good" at the expanse of Philemon, but it would not

be a VOLUNTARY favour on his part. 


"But willingly."


     As it would be if he had given his consent that Onesimus

should remain with him.


                       .................


TO BE CONTINUED


Written November 2004


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