The apostle here enters on the main subject of his letter, and introduces it with a singular mixture of courtesy, affection, and authority.

I. IT IS SOMETIMES WISE TO FOREGO THE EXERCISE OF AUTHORITY. "Wherefore, though I have all boldness in Christ to enjoin thee that which is befitting, yet for love's sake I rather beseech thee."

1. Ministers possess authority. They are required to speak with authority. "Charge them that are rich that they be not high-minded."

2. Their authority is not in their own name, but in that of Christ. "I have all boldness in Christ." They are but servants in the Church, as Moses was (Hebrews 3:5); "not Laving dominion over our faith, but helpers of our joy" (2 Corinthians 1:24); for it is the authority of ambassadors (2 Corinthians 5:20).

3. There are limits to this authority. "To enjoin thee that which is befitting." This follows from the fact that Christ gives the command. He can only command that which is befitting. Thus it is right for a believer to do even more than strict law would demand, for he must do what reason and propriety dictate.

II. IT IS THE DELIGHT AS WELL AS THE WISDOM OF MINISTERS TO USE ENTREATY BATHER THAN COMMAND.

1. Ministers often wisely forego their right in prosecuting their Master's work. Christians likewise find it needful to forego the use of things lawful, because their use would be inexpedient. They must not "abuse their liberty" or "hinder the gospel" (1 Corinthians 9:12, 18).

2. Love is the principal motive to prompt to this action. "Yet for love's sake I rather beseech thee." Not the love of the apostle to Philemon, nor the love of Philemon to him, but love absolutely as a principle held in highest regard by all Christians. It is love that "seeketh not her own."

3. An entreaty derives added weight from the age and sufferings of him who offers it. "Being such a one as Paul the aged, and now a prisoner also of Jesus Christ."

(1) Reverence is due to age. It is "a crown of glory when it is found in the way of righteousness." The apostle was not now old, as the years of a life are reckoned, but he bore the signs of age in exhaustion and weariness and cares.

(2) Ministers are to be regarded with peculiar respect and sympathy on account of their afflictions. The apostle was now a prisoner at Rome for the sake of Christ - "an ambassador in bonds."

III. THE OBJECT OF THE APOSTLE'S ENTREATY. "I beseech thee for my child whom I have begotten in my bonds, Onesimus."

1. Onesimus was the runaway slave of Philemon of Colossae, who had made his way to Rome, and come into contact with the apostle during his imprisonment.

2. He was a convert of the apostle.

(1) The apostle was the instrument of his conversion at Rome.

(2) Ministers ought to use private and casual opportunities of doing good to others.

(3) Though the apostle was a prisoner, the Word of God was not bound.

(4) God often sweetens the afflictions of his ministers by special favors.

3. His conversion became manifest by his better life. "Who was aforetime unprofitable to thee, but now is profitable to thee and to me."

(1) Good men may have bad servants. This Onesimus had been unprofitable, not only as a pilferer, but as an idler. The example of his godly master and mistress had no influence upon his conduct.

(2) Conversion always results in a change of social character. It makes people conscientious in the discharge of all duties incident to their calling. Onesimus was henceforth "profitable" both to Philemon and the apostle.

(a) He was profitable to the apostle. Religious servants are the most profitable. Onesimus gave new joy to the apostle by his conversion, while he waited on him, no doubt, in the ministry of private service and kindness. It is not enough that a sinner cease to do evil; he must learn to do well. We see in Onesimus the practical side of the apostle's counsel, "Let him that stole steal no more, but let him rather work with his hands that which is good" (Ephesians 4:28).

(b) He was profitable to Philemon, in so far as he, in Philemon's stead, did that service to the apostle which his master would have readily done if it had been in his power. He would be yet more profitable to his master in the spirit and conditions of his new service, on his return back to Colossae. - T.C.

The balance and propriety of St. Paul's language in this place is not always understood. He does not say "I have no right at all to command you," but "authority I have to command your obedience — not, indeed, of earthly rank, but in the sphere of Christ." This mingled tone of command and entreaty is the exact reflex of the mingled respect and affection which, in his earliest Epistle, he claims for the ministerial office (1 Thessalonians 5:12, 13). There are two spirits which have prevailed in the Christian ministry at different times and in different circumstances — the spirit of the heirarch and the spirit of the religious demagogue. St. Paul's tone here shows that he was too humble for the first, too full of gentle dignity for the second.

(Bp. Wm. Alexander.)

He has no authority in himself, but he has in Christ. His own personality gives him none, but his relation to his Master does. It is a distinct assertion of right to command, and an equally distinct repudiation of any such right, except as derived from his union with Jesus.

(A. Maclaren, D. D.)

Ministers may be bold in the execution of their office.

1. God commands it (Jeremiah 1:17).

2. It is that which they themselves beg by earnest prayers at the hand of God (Acts 4:29, 30; Ephesians 6:18, 19).

3. The dignity of their office requires it (2 Corinthians 5:20).

4. God's protection may encourage unto it (Jeremiah 1:18).

5. It procures admiration even with the very enemies (Acts 4:13).

(W. Jones, D. D.)

1. If we consider the names that are given unto them, and the honourable titles whereby they are called, we shall be moved to confess their calling to be accompanied with power under Christ. If, then, the true ministers of Christ be fathers, shepherds, ambassadors, and captains under Christ, the great Shepherd of the sheep, their office cannot be without jurisdiction and authority over the people of God committed to their charge.

2. If we consider the fruits and effects that are ascribed in the Word to the ministers of the Word, we shall see that their ministry is joined with authority. They are the means to bring us to the knowledge of Christ, to the bosom of the Church, and to the kingdom of heaven. Their office is to convert sinners and to save souls.

3. There is a cooperation of God and the minister's office together, and an admirable sympathy between them. If, then, God and the minister do work together, he may lawfully enjoin men to do their duties.Uses —

1. (1) It condemneth those that think the ministers proud and presumptuous, and accuse them as saucy and malapert when they command us from the Lord as His ambassadors, and arrest us for our sins as His sergeants. It is their duty not only to teach and admonish, go exhort, and to comfort, but to convince and reprove, to threaten, and to denounce judgments from God against the obstinate and impenitent.(2) It reproveth those that account the ministers their vassals and slaves, whereas the case of a pastor is not to be made an underling or a block for everyone to insult and tread.(3) The high excellency of this calling reproveth those that account the office too base and low for them and for their children. Many there are that live by the gospel that are ashamed to preach the gospel.(4) If it be a calling of such dignity, it reproveth those that run before they be sent, and wait not a lawful calling from God, that they may discharge it afterward with peace of heart and comfort of conscience.(5) It reproveth such as regard not the censures of the Church inflicted upon evil doers.

2. Seeing boldness to command under Christ belongeth to the office of minister, it teacheth us and putteth us in mind of many good duties; as —(1) To ask this gift of God, and crave of Him to endue us with the zeal of His glory and other graces of His spirit, that we may speak the Word boldly, as we ought to speak.(2) It teacheth the ministers not to lose their authority, and so to shame their calling, and their Master that hath put them in their calling, bringing themselves and their ministry under the subjection and slavery of others.(3) It teacheth the ministers to take heed they abuse not their authority and turn it into tyranny, but employ it unto edification, not to the destruction of the Church, or any member thereof.(4) It serveth for instruction of the people, that they despise not the ministry of the Word, but alway be ready to hear it with reverence. For wheresoever there is authority in the speaker there should be fear and reverence in the hearer.

(W. Attersoll.)

I. Observe, first, in the example of the apostle, THAT MINISTERS MUST DEAL IN THE MILDEST AND GENTLEST MANNER THAT MAY BE WITH THEIR HEARERS, entreating, persuading, exhorting, beseeching, even then when they may lawfully command.

II. Observe, further, in Paul's example, THAT SOMETIMES WE ARE TO YIELD OF OUR RIGHT, neither always may we do those things which of themselves are lawful and indifferent. Here, then, is condemned the tenacity and temerity of some in the use of that liberty which the Word hath granted them in things indifferent. Their tenacity, that they hold their own stiffly, and will not let go the least part of their right, though the glory of God and good of their brethren do earnestly crave it at their hands. Their temerity, not only that they themselves rush venturously upon all things that in themselves are lawful, not considering whether in regard of some circumstances it may not be unlawful for them, what inconvenience may ensue, what hurt may also arise to the gospel, but also censure and condemn others, who, kept back by Christian wisdom and charity, dare not run with them to the same excessive use of their liberty. Let them remember that Paul, in this place, having much liberty of commanding, yet chose rather to entreat.

III. Observe, thirdly, WHAT IT IS THAT WILL MAKE A CHRISTIAN ABRIDGE HIMSELF SOMETIMES OF THE USE OF HIS LIBERTY; NAMELY, THE LOVE OF GOD AND OUR BRETHREN. For love's sake I rather beseech thee. For this is reckoned among the properties of love by the apostle; that it seeketh not her own, but His, whom it loveth. If God's glory and the Church's good be dear unto us, we will not use our liberty to the full in those things which may hinder and hurt both.

(D. Dyke, B. D.)

Apphia, Archippus, Aristarchus, Demas, Epaphras, Lucas, Luke, Marcus, Mark, Onesimus, Paul, Philemon, Timotheus, TimothyColossaeAccordingly, Appropriate, Authority, Befitting, Bold, Boldness, Christ, Christ's, Command, Confidence, Convenient, Enjoin, Fit, Fitting, Freely, Order, Orders, Ought, Proper, Required, Speak, Though, Wherefore1. 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 1:8-9

     8202   boldness

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

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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