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.

As has been well said, "In the flesh, Philemon has the brother for his slave; in the Lord, Philemon has the slave for his brother." He is to treat him as his brother, therefore, both in the common relationships of everyday life and in the acts of religious worship. That is a pregnant word! True, there is no gulf between Christian people nowadays, like that which in the old times parted owner and slave; but, as society becomes more and more differentiated, as the diversities of wealth become more extreme in our commercial communities, as education comes to make the educated man's whole way of looking at life differ more and more from that of the less cultured classes, the injunction implied in our text encounters enemies quite as formidable as slavery ever was. The highly educated man is apt to be very oblivious of the brotherhood of the ignorant Christian, and he, on his part, finds the recognition just as bad. The rich mill owner has not much sympathy with the poor brother who works at his spinning jennies. It is often difficult for the Christian mistress to remember that her cook is her sister in Christ. There is quite as much sin against fraternity on the side of the poor Christians who are servants and illiterate, as on the side of the rich who are masters or cultured. But the principle that Christian brotherhood is to reach across the wall of class distinctions is as binding today as it was on Philemon and Onesimus. That brotherhood is not to be confined to acts and times of Christian communion, but is to be shown and to shape conduct in common life. "Both in the flesh and in the Lord" may be put into plain English thus — a rich man and a poor one belong to the same Church; they unite in the same worship; they are "partakers of the one bread," and therefore, Paul thinks, "are one bread." They go outside the church door. Do they ever dream of speaking to one another outside? "A brother beloved in the Lord" on Sundays, and during worship, and in Church matters — is often a stranger "in the flesh" on Mondays in the street, and in common life. Some good people seem to keep their brotherly love in the same wardrobe with their Sunday clothes. Philemon was bid, and all are bid, to wear it all the week, at market as well as church.

(A. Maclaren, D. D.)

Here we see the apostle reasoneth for Onesimus; to have him received and respected above an ordinary servant because he was truly converted, and had in him a good measure of grace, and was become a true and sound Christian. We learn from hence that the more grace appeareth in any, the more should they be tended and regarded of us, whether they be servants, children, neighbours, pastors, people, wife, kinsfolk, or acquaintance. In whomsoever the greatest store of heavenly things is to be found, such are most of all to be loved and regarded, tendered, and respected.

I. THE REASONS HEREOF ARE PLAIN TO INFORM US.

1. Where grace is, it bringeth blessedness to that society, kingdom, congregation, family, and person, as appeareth by the confession of Joseph's master (Genesis 39:2, 3), whom he served. Now, who are more to be regarded, or better to be thought of, than such as are blessed, and cause blessedness to others?

2. We see that God is most gracious to such as have most grace in their hearts; He tendereth them as the apple of His eye, and loveth them as His own sons. Indeed, He loveth all the works of His hands as they are His creatures: He maketh His sun to shine, His rain to fall, His fruitful seasons to refresh them: He had not left Himself without witness among the infidels, that He might make them without excuse. He giveth to beasts and to beastly men their food; their corners and garners are full, and abounding with divers sorts; but God is specially known in Judah; His name is great in Israel. He showeth His Word and His statutes among them; He hath not dealt so with every nation, neither have they known His judgments.

3. The more grace appeareth in any, the nearer he doth resemble God, the more evidently doth the image of God show itself in him. The image of God standeth and consisteth, especially in holiness and true righteousness.

II. LET US GATHER THE USES THAT ARISE FROM THIS DOCTRINE.

1. This ought to stir us all up to labour to grow in grace and in the gifts of the Spirit, that thereby we may procure and deserve the love of men. They that grow in grace are truly to be reputed and accounted gracious.

2. Seeing it is our duty to respect everyone of the faithful, according to the grace of God measured out unto him, it is required of all men to look always to the best things in the choice of the companions of their life.

3. Seeing it belongeth as a special duty unto us, to show our greatest affection to such as have in their hearts most religion; it serveth as a comfort and encouragement to all callings, even the lowest that are amongst men, to labour after good things, and to seek to serve and fear the Lord, seeing such as are the meanest, and of basest reckoning with many, are respected and recompensed of Him.

(W. Attersoll.)

1. Seeing that in Christ, who is the Elder Brother of the house, we are all made brethren and sisters together, having one Father, which is God; one mother, which is the Church; one inheritance, which is heaven. It is our duty, being nearly joined by so strong bands, and in so fast and firm a society, to love one another, to seek the good one of another, and to cut off all occasions of discord and division that may arise among us. For, shall such as are members of one body be divided one against another?

2. Seeing the gospel of Christ teacheth us to account ourselves as brethren, albeit, it take not away the degrees of persons and the differences of callings; it serveth as a good instruction to all superiors, to use all mildness and moderation, patience and meekness towards those that are their inferiors, and placed under them, and to teach them not to contemn and abhor them, not to despise and disdain them. For howsoever there be one way a great inequality between them in matters of this world, and in the things of this life, inasmuch as God set superiors above us in an higher place, and requireth subjection, reverence, and obedience of those that are beneath, yet in another respect they are matches and equals, having a like portion in Christ, and a like interest in the means of salvation.

3. This title of brethren communicated to all the faithful, serveth as a comfort and consolation to all inferiors, and to teach them this duty, that they ought not to grudge, or to be grieved that they are placed in a low estate, as though they were therefore less esteemed and regarded of God.

4. Seeing God respecteth all alike, and hath made all as one, and as brethren that are in Christ, it serveth as a reproof, and threatening, and terror, to all drowsy and secure persons that think they shall escape the judgments of God for their high places. There is no difference with God, there is no inequality with Christ, to them that are in Christ; high and low are all alike with Him. None are saved for their highness; none are condemned for their lowness. Christ Jesus accepteth no man for his glory; He rejecteth no man for his ignominy. Let us, therefore, not bear ourselves bold and confident upon our outward excellency, but stand in fear of His judgments, and prepare ourselves with all reverence and diligence, that we may be found worthy to stand before the great God in that great day of account.

(W. Attersoll.)

I. HERE NOTE THE SPIRITUAL KINDRED THAT IS BETWIXT TRUE CHRISTIANS. They are all brethren — brethren by the Father's side, having one Father, God the Father of spirits; brethren by the mother's side, lying in the same womb of the Church, having one and the self-same elder brother, Christ Jesus, begotten with the same spiritual seed; fed at the same table with the same nourishment. This brotherhood must far exceed the natural, even as God's fatherhood towards us far exceedeth the natural fatherhood among men. Look, then, what nature tieth natural brethren to, that doth grace much more the spiritual unto, as —

1. Amity and unity (Psalm 133:10). How, then, do they show themselves brethren that do bite, yea, and devour those that are of the same holy profession with themselves? Even as in the sea, the greater fishes swallow up the lesser.

2. It is the part of brethren to take one another's part, to cleave one to another, taking that which is done to their brother as done to themselves.

3. It is the property of a brother, though at other times he have been something more unkind to his brother; yet in his affliction and extremity, then to feel nature working in him, and to show and express his affection by doing his best (Proverbs 17:17). If we then will show ourselves true and natural sons of God, and so brethren to His children, when we see His honour ready to be trod under foot, when we see His children evil intreated, then is it high time for us to manifest our affection.

II. Observe that this spiritual brotherhood is betwixt all Christians INDIFFERENTLY, WHATSOEVER DIFFERENCE THERE BE AMONGST THEM IN OUTWARD CIVIL RESPECTS, YET THEY ARE NOTHING PREJUDICIAL TO THIS SPIRITUAL FRATERNITY IN CHRIST: for here Philemon and Onesimus, the master and the servant, are made these kind of brethren. This doctrine is of special use, both for comfort to inferiors and for humiliation and moderation of mind to superiors, inasmuch as the servant is Christ's free man, and the master is Christ's servant.

(D. Dyke, B. D.)

Christianity entered on no superficial and obvious contest with this ancient, consolidated, and haughty iniquity, so general in the world and so intricately involved with the customs of the rude, the laws of the advanced, with barbarian ferocities, Grecian philosophies, Roman power. It sent no formal challenge to the system, to which it was as fatally hostile as it was to idolatry. But it smote it with blows more destroying than of arms, and caused it to vanish as summer skies and melting currents consume the glacier, which we call an iceberg, which has drifted down from Arctic coasts. The Sermon on the Mount, God's affectionate and watchful Fatherhood of all, the brotherhood of disciples, the mutual duty and the common immortality of poor and rich — these were the forces before which slavery inevitably fell. Where philosophies had utterly failed and eloquence had been wanting, and the progress of arts, cities or states, had only clenched tighter the manacles of the bondman, He who taught on the narrow Galilee beach overwhelmed, by the mystic energy of His words, the consummate oppression. It fell before Him as the warrior falls, more surely than by bullets, by famine and thirst; as the giant's strength fades in fatal atmospheres. "Not now a slave, but above a slave, as a brother beloved, so receive him"; it was the voice not of one apostle only, though he were the chiefest, but of the whole Church, to the master who was himself in Christ. "The grace of God that bringeth salvation hath appeared to all men," before that announcement slavery could not stand, any more than flax before shrivelling fires.

(R. S. Storrs, D. D.)

The celebrated Earl of Chesterfield left, by his will. legacies to all his menial servants, equal to two years' wages each, considering them "as his unfortunate friends, equal by birth, and only inferior by fortune." John Claude when on his dying bed, thus addressed his son, who, with an old servant, was kneeling before him — "Be mindful of this domestic; as you value my blessing, take care that she wants nothing as long as she lives."

Onesimus might remain a slave; there might be no change in their relative positions; but then as the slave went about his ordinary duties; duties in which there was nothing degrading — for duty cannot be degrading; if it is actually God to whom it is rendered; and, I might, therefore, dare to say that it must be honourable — as the slave then went about his ordinary duties, the master was to regard him as the free man of Jehovah, the heir, with himself, of an incorruptible inheritance. The slave was to regard his master as possessing authority from God, to whom he was bound to yield a devoted obedience; but at the same time, as a fellow traveller with himself to a city where each should be judged according to his works. And what but a holy and close brotherhood could subsist between the master and the slave when each thought of the other as he appeared in God's sight, and each being himself accountable to that God for every word and every work? Would that rich and poor would both keep more in mind these which are the only levelling principles of the Christian religion. It would do more towards cementing together the several classes of society, now, alas, so much disjoined! than all the well meant endeavours of statesmen and economists. It is a grievous thing for a country, more grievous than foreign invasion, when there is little or nothing of kindly feeling between the several ranks, but jealousy and envy separate them even more than titles and property. The rich and the poor filling their respective places in a well-ordered community, each class dependent on the other, and neither able to subsist by itself, ought to present the same spectacle as the members of the body; their offices different, but their concord so great, that the whole framework is sensitive to the least injury done to the least part. And we know of nothing but the diffused influence of Christianity which can either produce this scare, or restore it when impaired. This, however, can, and that, too, on the simple principle that while it puts a sort of sacredness around civil institutions, and thus is a better upholder of the rights of the rich than despotism with its armies, or legislation with its statutes; it puts also a dignity round poverty, and lifts it to at least equality with wealth, by merging all human distinction in the being sons of God, and heirs of God. Let the rich feel this, and where is pride? Let the poor feel this, and where is discontent? Oh, the beauty of the spectacle which might be presented if the brotherhood which Christianity recognises and enforces were practically instituted throughout a community! There is little else needed for the making that millennium on which prophecy has poured its most gorgeous colouring.

(H. Melvill, B. D.)

Hereby there is offered to our considerations this lesson to be learned, that the more bands and reasons are given unto us of God to care for any, the more we are bound to care for Him, and to respect Him. A professor of the gospel is more to be regarded than he that is without. One of the same nation, more than a stranger; one of our own kindred, more than another farther from us; a neighbour, more than one that dwelleth many miles from us; one of a man's house, more than him that is out of his house; a kinsman converted to the faith, and become a true and perfect Christian, more than a kinsman not converted; a child that hath the sparks of grace in him, more than a child void of them; a servant fearing God, more than a servant in the same family that doth not fear God, nor regard His Word, nor make conscience of the means of his salvation. The reasons being wisely considered will make this plainly to appear unto us.

1. It is a general sentence delivered by Solomon in the book of Ecclesiastes, "Two are better than one, and a threefold cord is not easily broken." Wheresoever there are stronger cords to tie us, and no bands to join us together, our love ought to be the greater one towards another. Many sticks make the greater fire, and many strings the better music.

2. It is a thing very well pleasing in the sight of God, to consider what means He hath afforded to increase mutual love and society one with another. This is the reason urged by the apostle to persuade the children and nephews of poor widows to take care for their parents according to their ability, because that is an honest thing, and acceptable before God. Now we are bound unto them by many effectual reasons, as it were with bars of iron, and bands of brass, to nourish those that have nourished us, that have fed us, that have clothed us, that have begotten us, and brought us into the world, so that we must acknowledge it both right and reasonable.

3. Such as break these bands and cast away these cords from them, do set themselves against the doctrine of Christ, and may be sent to school to the infidels; nay, to the brute beasts, which are not void of a certain natural affection. This the apostle teacheth, "If there be any that provideth not for his own, and specially for them of his household, he denieth the faith, and is worse than an infidel." For howsoever they profess the faith in words, yet in deed and in truth they deny it. But God is delighted with our works, not with our words, and looketh upon the substance, not the show of our religion.

(W. Attersoll.)

Very dear was Onesimus to the apostle; dear as being a spiritual son, whom, as he expresses it, he had "begotten in his bonds." But dearer still must he be to Philemon who had not succeeded in the endeavour to turn him from the error of his ways. It may be, and it should be, a deep gladness to the minister of Christ if God employ him in inducing the prodigal to return to his home. But even this gladness is nothing to that of a parent or guardian who receives back the wanderer, and views in his conversion the fruit and the recompense of his prayers and his tears. The parent seems to have laboured in vain when another is employed where all his efforts have failed. But oh, think not on this account that the joy is transferred from the parent to the minister — "A brother beloved, specially to me, but how much more unto thee." I have not robbed thee of thy rapture through taking from thee the office wherein thou didst so devotedly toil. I have gained indeed a rich delight for myself; but there is a richer — richer as succeeding to fear, and watching, and anxiety — richer as thou now dost receive back a beloved one, of whom thou thoughtest that thou hadst lost him forever. Surely, the apostle seems here to imply that ties of earthly relationship and family, though they will not subsist hereafter in anything of their present selfishness and contraction, shall nevertheless not wholly disappear from our future and everlasting condition. He speaks, you observe, of Philemon as having received Onesimus forever; and of Onesimus as dearer to Philemon than even to himself who had turned him to the Lord. If it was forever that Onesimus was received; and if he have reason to be dearer to his master than to any one beside, we can hardly avoid the inference, that in a higher and better state of being there will be something corresponding to human friendships and associations — that parents and children, husbands and wives, brothers and sisters, will be more to each other than parties, who have been wholly strangers on earth; that although in that lofty and ethereal condition, "they neither marry, nor are given in marriage," still it will be in the purifying and refining rather than in the actual destruction of earthly relationships that the future shall be distinguished from the present. All of you, we believe, admit that those who have known each other on earth shall know each other in heaven. This seems to follow on our preserving our identity; on our remaining, and on our feeling ourselves the same persons hereafter as here. You all, moreover, admit that the saints in heaven shall constitute but one vast family, every member of which shall be bound to every other by intimate as well as indissoluble ties. But it seems necessary in order to there being any worth in the first part — that of our knowing each other in heaven, that this should not interfere with the second part — that all the redeemed shall constitute one family above, that we suppose human associations so far to remain that Philemon should single out Onesimus and regard him as with a special affection. There is perhaps but very little that is cheering in the prospect of a reunion with friends whom we have long lost, if they are to be nothing to us through eternity but what others will be whom we never saw. It will hardly help to dry the tears of the mother as She weeps over her child, to tell her that she shall see that child again, but see it only where it shall be to her nothing more than what a thousand others are. There must be some place, some play for human affections, else shall we so spiritualise the future as to strip it of all influence on such beings as ourselves. And there is place, and there is play for human affections.

(H. Melvill, B. D.)

Apphia, Archippus, Aristarchus, Demas, Epaphras, Lucas, Luke, Marcus, Mark, Onesimus, Paul, Philemon, Timotheus, TimothyColossaeBeloved, Better, Bondman, Brother, Christian, Dear, Dearer, Especially, Fellow, Flesh, Longer, Peculiarly, Rather, Servant, Slave, Specially1. 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 1:16

     2224   Christ, the Lord
     5974   value
     6610   adoption, descriptions

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 1:12-16

     5404   masters

Philemon 1:15-17

     5554   status

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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