I. HE DID SEND HIM BACK. "Whom I have sent back to thee in his own person, that is, my very heart."

1. Onesimus did not return of his own accord. He might, perhaps, have had some not unnatural misgivings as to the character of the reception he would meet with as a returned slave who had acted a dishonest part, and might have been ashamed besides to appear again in a community where his misdeeds had been made known.

2. The apostle recognized Philemon's right to the restored services of his fugitive slave. The gospel does not abolish civil rights. The conversion of Onesimus did not secure his manumission. Yet the gospel planted principles in society which in due time abolished slavery everywhere. "Wast thou called being bond-servant? Care not for it: but if thou canst become free, use it rather" (1 Corinthians 7:21).

3. He did not even wait till he had received an answer from Philemon as to the terms in which Onesimus would be received back into the Colossian household. He sent Onesimus at once in charge of his two letters, namely, that to the Colossian saints and that to Philemon himself.

4. Yet the apostle acted in the whole matter with the deepest affection for the poor bond-servant. He speaks of him as "his own heart." What account Christianity makes of the meanest classes of society!

II. THE APOSTLE'S EXPLANATION OF HIS CONDUCT AND MOTIVES IN THE WHOLE TRANSACTION.

1. His first feeling was to retain Onesimus about his person to do him the service that Philemon himself would have gladly done. He had now. become profitable, according to the happy significance of his name. But it was not for the apostle to interfere with another man's servant.

2. The true cause of his sending Onesimus was that he would do nothing without the consent of his master. "But without thy mind would I do nothing." But the motive that prompted this determination was that "thy goodness should not be as of necessity, but of free will." If the apostle had kept Onesimus for the sake of the benefit to be derived, from his personal ministration, the whole transaction would have worn a semblance of constraint. We have no right to extort benefits from our friends against their will.

3. The providential aspect of the matter. "For perhaps he was therefore parted from thee for a season, that thou shouldest have him forever."

(1) Nothing in this statement extenuates the misdeeds of Onesimus, which God overruled for good.

(2) The acts of the meanest individual in society are included in the sphere of Divine providence.

(3) God makes up for the losses of his saints in his own time and way. Philemon has his once unfaithful servant restored to him on an entirely new footing of advantage.

(4) The restoration of the fugitive slave is to an eternal relationship. The earthly tie is sundered by death, but grace gives an eternity to the holy relationships of earth.

4. The new relation established between master and servant. "Not now as a servant, but above a servant, a brother beloved, most of all by me, but more than most of all by thee, in the flesh and in the Lord." The apostle does not say, "not a servant," but "not as a servant;" for grace did not abrogate the old tie of master and servant.

(1) The brotherhood of saints is common to all the relationships of life. Philemon and Onesimus are now brethren beloved.

(2) Pious servants are to be more regarded, as they are more faithful, than servants without religion.

(3) There are none dearer to ministers than their converts.

(4) There was a double obligation to duty on Philemon's part corresponding to the double tie - that of the flesh and that of the Spirit - by which he was now connected with Onesimus. - T.C.

Not many years ago the conscience of England was stirred because the Government of the day sent out a circular instructing captains of men-of-war, on the decks of which fugitive slaves sought asylum, to restore them to their "owners." Here an apostle does the same thing — seems to side with the oppressor, and to drive the oppressed from the sole refuge left him, the horns of the very altars. More extraordinary still, here is the fugitive voluntarily going back, travelling all the weary way from Rome to Colosse in order to put his neck once more beneath the yoke. Both men were acting from Christian motives, and thought they were doing a piece of plain Christian duty. Then does Christianity sanction slavery? Certainly not; its principles cut it up by the roots. Historically it is true that as Christianity has grown slavery has withered. But the New Testament never directly condemns it, and by regulating the conduct of Christian masters, and recognising the obligations of Christian slaves, seems to contemplate its continuance, and to be deaf to the sighing of the captives. This attitude was probably not a piece of policy or a matter of calculated wisdom on the part of the apostle. He no doubt saw that the gospel brought a great unity in which all distinctions were merged, and rejoiced in thinking that "in Christ Jesus there is neither bond nor free"; but whether he expected the distinction ever to disappear from actual life is less certain. The attitude of the New Testament to slavery is the same as to other unchristian institutions. It brings the leaven and lets it work. That attitude is determined by three great principles. First, the message of Christianity is primarily to individuals, and only secondarily to society. It leaves the units whom it has influenced to influence the mass. Second, it acts on spiritual and moral sentiment, and only afterwards, and consequently on deeds or institutions. Third, it hates violence, and trusts wholly to enlightened conscience. So it meddles directly with no political or social arrangements, but lays down principles which will profoundly affect these, and leaves them to soak into the general mind. If an evil needs force for its removal, it is not ready for removal. If it has to be pulled up by violence, a bit of the root will certainly be left, and will grow again. The only true way is by slow degrees to create a state of feeling which shall instinctively abhor and cast off the evil. There will be no hubbub and no waste, and the thing once done will be done forever. So has it been with slavery; so will it be with war, and intemperance, and impurity, and the miserable anomalies of our present civilisation. Coming centuries will look back on the obtuseness of the moral perceptions of nineteenth-century Christians in regard to matters of Christian duty which, hidden from us, are sun clear to them, with the same half-amused, half-tragic wonder with which we look back to Jamaica planters or South Carolina rice growers who defended slavery as a missionary institution, and saw no contradiction between their religion and their practice.

(A. Maclaren, D. D.)

I. THE DUTY OF FORGIVENESS.

1. An imperative gospel demand (Matthew 6:15; Matthew 18:21, 22; Mark 11:25; Luke 6:36; Luke 17:4; Ephesians 4:32; Colossians 3:13; James 2:13). To fail in this is to seek judgment for ourselves.

2. Culture essential to its discharge. This virtue results from experience, trial, exercise. More natural for men to consider themselves ingenious as they are able to detect an injury, and manly as they promptly and energetically resent it. The vengeful spirit among the earliest revelations of childhood. A Child hurts himself in his efforts to walk; incipient revenge on table or chair. Parents often show how little they apprehend the virtue of forgiveness. The spirit of retaliation lives long within us. "Revenge is sweet" has become a hideous proverb. Louis XII said: "Nothing smells so sweet as the dead body of an enemy." We are supposed to have got beyond that. Yet what is the measure of grace within us?

3. Christian faith is equal to the demand. Intimate fellowship with Christ will "transform by the renewing of the mind." "Learn of Me," says Jesus; and "He that doeth His will shall know" (Colossians 3:12-16).

II. THE PRAYER FOR FORGIVENESS. A model for imitation, whether God or man be approached. Contains —

1. Humble confession. Apostle, for Onesimus, assumes becoming attitude of an offender. But deals more tenderly with the offence than the guilty one himself could do. Apostle shows the part of the wrong-doer as well as of the wronged. On the one hand acknowledgment, which is a manly because a severe duty, as first steps towards moral elevation; on the other pardon, complete and absolute, as proof of sympathy with Christ, and in imitation of His example. Intention of Epistle missed if both obligations be not recognised. Only by confession can it be known that pardon is desired or deserved. Honest avowal to one who knows the Lord will —(1) Insure success of suit. The spirit that would reprove will be disarmed.(2) Restrain from future error. Memory of struggle to tell of sin and shame will strengthen in seasons of weakness and peril.

2. Implicit expectation (ver. 21). The whole spirit of the gospel warrants the expectation that wrong frankly confessed will, by him who is subject to the gospel, be freely forgiven. Vindictiveness alien to kingdom of Christ, as darkness to light. Christianity God's own protest against revenge.

III. THE LAW OF FORGIVENESS. The special instance of generous love solicited by apostle was claimed —

1. On the ground of friendship. A true fellowship gives right of mediation.

2. On the stronger ground of Christian relationship. Friendship had sprung from highest and holiest source, and was thereby intensified and glorified. Still more, Paul was the agent in Philemon's salvation.

3. On the strongest ground of Christ's will. "In the Lord," "In Christ Jesus," appear throughout.

IV. THE POLICY OF FORGIVENESS.

1. Each needs it himself. "Who is he that doeth good, and sinneth not?" Our necessity of Divine forbearance prohibits resentment.

2. Our wrong is against God. Customary to measure guilt by the rank of the person injured. Consequences of insolence and wrong not so serious when offered to a private person as when committed against a magistrate. Penalty greater still when the sin is against king. Act may be the same, but punishment gauged by dignity of offended person. How great the grace we claim when we pray "forgive"!

3. Aggravations of sin increase our need. Careful in reference to men, while unrestrained before God, whom we cannot see. These we fear, Him despise! His love despised, His Word, Son, Spirit. As, therefore, forgiveness is desired, forgive.

(A. W. Johnson.)

I. GENEROUS CONDUCT OF THE APOSTLE — HE PLEADS FOR A FUGITIVE.

II. INTERESTING PARALLEL TO THIS EXAMPLE — OUR SALVATION BY CHRIST.

III. PRACTICAL REMARKS.

1. How abundant is the comfort against sin provided for believers in Christ.

2. How much it concerns every soul to be a partaker of Christ's mercy.

3. How binding is the example of Paul, and the greater example of Christ, upon the Church, to welcome penitents of every class.

(Biblical Museum.)

1. Forgiveness makes us ready to forgive.

2. Readiness to forgive inspires us with courage to seek forgiveness.

3. The spirit of forgiveness ever joins the two more closely together.

(J. P. Lange.)

d: —

1. Because he will not believe in forgiving love.

2. Because he will not act upon its directions.

(J. P. Lange.)

rgiven? —

1. His forgiving is not the ground, but the evidence of his forgiveness.

2. His forgiving is an evidence that the forgiveness of God preserves him.

3. His forgiving shows the truth of his testimony, that there is forgiveness.

(J. P. Lange.)

There must be a reconciliation between Christians: all offences must be buried (Colossians 3:12).

1. God offers reconciliation to us; and shall we be so hard-hearted as not to be reconciled one to another?

2. All we do is abominable in the sight of God without it (Matthew 5:23, 24). God should be first served, yet He will have His own service to stay till thou be reconciled to thy brother.

3. We can have no assurance of our reconciliation to God without it (Matthew 18:35).

4. We have no certainty of our lives. This night may our souls be taken from us. Jovinian the emperor supped plentifully, and went to bed merrily, yet was taken up dead in the morning; and if death take us before we take another by the hand, as a token of hearty reconciliation, what shall become of us? (Ephesians 4:26). Johannes Eleemosynarius, Archbishop of Alexandria, being angry in the day with Nicetus, a senator, towards night sends this message to him: "My honourable brother, the sun is setting; let there be a setting of our anger, too." If we do it not within the compass of a day and night, yet let us do it within the compass of our lives; let not our anger be like the fire of the temple, that went not out day nor night. Let our anger be the sting of a bee, that is soon gone; not the sting of a serpent, that tarries long, and sometimes proves fatal.

(W. Jones, D. D.)

Count Enzenberg, who was formerly Resident Minister of Hesse in Paris, has in his album of autographs three entries on the subject of forgiveness. M. Guizot has written: "In the course of my long life I have learnt two wise rules: the first to forgive much, the second never to forget." M. Thiers follows this with: "A little of forgetfulness would not injure the sincerity of the forgiveness." Below these Prince Bismarck penned the striking words: "I have learnt in my life to forget much, and to make myself much forgiven."

He that cannot forgive others breaks the bridge over which he must pass himself; for every man has need to be forgiven.

(Lord Herbert.)

The reconciliation of two brothers, gentlemen of position in Liverpool, was effected by the late Rev. Dr. McNeile as follows: — Although, on account of an unhappy feud which was publicly known, they scarcely recognised each other, yet they both attended Dr. McNeile's church. He therefore preached on one Communion Sunday on the duty of brotherly reconciliation, taking his text from Matthew 5:23, 24. The blessed effect upon the alienated brothers was simultaneous. They remained as if by consent to communicate, and as they advanced from their respective pews towards the Communion table the pastor motioned them into juxtaposition at the rails, and as they knelt side by side he, in silent but expressive action, joined their hands together in the mutual grasp of restored fraternal affection, continuing till they sealed their reconciliation over the memorials of their Lord's dying love. Their widowed mother rejoiced as only a fond Christian mother could over the reunion of her children.

Of course "mine own bowels" is simply the Hebrew way of saying "mine own heart." We think the one phrase graceful and sentimental, and the other coarse. A Jew did not think so, and it might be difficult to say why he should. It is a mere question of difference in localising certain emotions. Onesimus was a piece of Paul's very heart, part of himself; the unprofitable slave had wound himself round his affections, and become so dear that to part with him was like cutting his heart out of his bosom. Perhaps some of the virtues, which the servile condition helps to develop in undue proportion, such as docility, light heartedness, serviceableness, had made him a soothing and helpful companion. What a plea that would be with one who loved Paul as well as Philemon did!

(A. Maclaren, D. D.)

We learn from hence that the love which Christians ought to bear to all the saints, especially to those whom they have been the means to convert, ought to be entire, hearty, earnest, most faithful, and most fervent. It is our duty to love all men, more especially the saints, but most especially such as have been gained to the faith by us. The reasons that may be rendered to uphold this doctrine are many and infallible.

1. For, first, there is great labour employed, long time spent, many means used, and continual care bestowed to convert a soul to God. It is no idle work; it is not brought to pass without much ado.

2. Secondly, by testifying of our love and showing forth the fruits thereof we gather great assurance that we are of the company of the faithful, of the communion of saints, and of the society of them that belong to the truth, when we love unfeignedly those that are of the truth.

3. Lastly, it is the sum of the whole law, and a token and testimony that we make conscience to walk in the ways and commandments of God.Uses:

1. This, then, being a virtue so necessary that everyone which belongeth to the Lord Jesus Christ must yield their obedience, even to love the brethren, and show himself a true Christian by showing charity to his neighbour, let us consider the nature and properties of this love, that we may have right and true use of this doctrine.(1) First, therefore, let us know what brotherly love is. It is a work of God's Spirit, whereby a man is moved to affect his brother for God's sake, and to show forth the fruits of this affection.(2) Secondly, we are to consider the property of this love, how it is to be performed; for, as we have seen the parties who are to be loved, even all, so we must mark the manner how they are to be loved — that is, fervently and earnestly.(3) Thirdly, we must know the form and manner how we are to love our brethren; to wit, even as ourselves.

2. Seeing this is the love that must be found in us towards the saints, it serveth to meet with many enormities, and to reprove many sins that reign in the world, and are as the forerunners of the full and final ruin thereof.(1) Our love to others is a cold love; frozen, without heat; dead, without life; barren, without fruit; such as our Saviour speaketh of in the gospel: "Because iniquity shall be increased, the love of many shall be cold." But our love is hot toward ourselves; we have abundance of self-love, which overfloweth in us, and overcometh true love. This is almost, or for the most part the only love that remaineth in the world in these days, which is the corruption, nay, the bane and poison of true love.(2) As we see self-love checked and controlled, so they are condemned that place brotherly love in fair words and gentle speeches (and yet many fail in these, and cannot afford them, as if every word of the mouth were worth gold), whereas in such is no sound religion, but a vizor only of holiness. True love must be shown in the fruits, in sustaining, helping, pitying, and relieving those that crave our release and are in necessity.(3) It reproveth such as give themselves to fraud and deceit, to cruelty and oppression, to subtlety and circumventing their brethren, to lying and using false weights and measures; for if this should be the rule of our love, that it ought to be fervent, we should examine our own hearts whether we would have another man to deceive and oppress us by forgery and falsehood.

3. Seeing all are to be loved, but especially such as have been converted by us, it teacheth us to further their salvation that have been brought into the way by us, and never to forsake them until we have brought them to their journey's end; for what a vain thing were it to find a man wandering out of his way and going astray from the right path, and when we have brought him back to leave him without further direction? or what an unnatural part were it for a mother to bring forth her child into the world and then to take no more care of it, neither to wash it in water nor to wrap it in swaddling clothes, nor to have any compassion upon it, but to cast it out into the open field.

(W. Attersoll.)

Apphia, Archippus, Aristarchus, Demas, Epaphras, Lucas, Luke, Marcus, Mark, Onesimus, Paul, Philemon, Timotheus, TimothyColossaeBowels, Heart, Myself, Receive, Sending, Though1. Paul rejoices to hear of the faith and love of Philemon,
8. whom he desires to forgive his servant Onesimus, and lovingly to receive him again.

Philemon 1:12

     5974   value
     8298   love, for one another

Philemon 1:8-14

     5910   motives, examples

Philemon 1:8-16

     5524   servants, bad

Philemon 1:8-21

     5010   conscience, matters of
     7448   slavery, in NT

Philemon 1:10-21

     6682   mediation

Philemon 1:12-13

     5976   visiting
     7742   missionaries, support

Philemon 1:12-16

     5404   masters

The Epistles of the Captivity.
During his confinement in Rome, from a.d. 61 to 63, while waiting the issue of his trial on the charge of being "a mover of insurrections among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes" (Acts 24:5), the aged apostle composed four Epistles, to the Colossians, Ephesians, Philemon, and Philippians. He thus turned the prison into a pulpit, sent inspiration and comfort to his distant congregations, and rendered a greater service to future ages than he could have …
Philip Schaff—History of the Christian Church, Volume I

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