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** 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)

‏ Philemon

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.